illHURCH 

ITS  BAPTISnS  OF  FIKE 


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GKEGORJ 


UMMUMIiMta 


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BR  515  .H3 

1896 

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Halliday, 

Samuel 

B.  1812- 

1897. 

The  church 

in 

America  an-'' 

its  hanti 

sms. 

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THE 


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CHURCH  IN  AMERICA 


BAPTISMS  OF  FIRE 


An  Account  of  the  Progress  of  Religion  in  America,   in  the 

Eighteenth  and  Nineteenth  Centuries,  as  seen  in  the 

Great   Revivals   in   the   Christian   Church, 

AND  in  the  Growth  and  Work  of 

Various  Religious  Bodies 


Rev.   S.   B.   HALLIDAY 

Formerly  Assistant  Pastor  of  Plymouth  Church  voith  Henry  Ward  Beecher 

AND 

Rev.   D.   S.  GREGORY,   D.D.,   LL.D. 


[Printed  In  the   Unitcl  States^ 


FUNK   &   WAGNALLS   COMPANY 

LONDON  AND  TORONTO 

1896 


Copyright,  1895,  by 
REV.  S.  B.  HALLIDAY 


I 


INTRODUCTION 


The  object  ot  the  present  work  is  to  give  a  general  view  of 
the  religious  progress  of  the  last  two  centuries,  in  this  country. 
In  the  hurry  and  bustle  of  the  busy  world  in  its  secular  affairs, 
the  things  unseen  are  apt  to  be  overlooked  and  forgotten  in  the 
attention  to  things  seen,  so  that  the  temporal  and  unimportant 
come  to  obscure  or  blot  out  the  eternal  and  all-important. 

In  this  way  the  story  of  the  great  spiritual  awakenings,  so 
familiar  to  all  Christians  a  generation  ago,  has  been  lost  sight 
of,  and  therefore  no  longer  acts  as  an  inspiration  to  revival  and 
activity  in  the  present  age.  In  like  manner,  in  the  hue  and 
cry  of  skepticism,  the  advancement  of  the  great  religious  bodies, 
especially  in  the  department  of  missions,  is  seldom  brought 
before  the  minds  of  the  Christian  public  except  in  a  desultory 
and  fragmentary  way ;  so  that  the  progress  of  religion  in  gen- 
eral has  largely  passed  over  into  the  region  of  things  unknown, 
and  ceased  to  be  regarded  as  of  any  importance,  or  to  be  re- 
garded with  any  interest,  if  regarded  at  all. 

The  aim  of  these  pages  is  to  bring  again  and  freshly  before 
the  mind  the  remarkable  religious  facts  of  comparatively  recent 
religious  history  and  activity.  These  facts  will  be  treated 
under  the  following  divisions: 

Part  I. — "The  Baptisms  of  Fire"  in  the  American  Church, 
or  the  Story  of  the  Religious  Awakenings  in  the  i8th  and  19th 
Centuries. 

Part  II. — The  Story  of  Recent  Progress,  in  Growth  and 
Work,  of  Various  Representative  Religious  Bodies. 

Many  eminent  men  have   kindly  assisted  in  preparing  the 


IV  INTRODUCTION. 

material  for  this  work,  to  whom  grateful  appreciation  and 
thanks  are  due,  to  which  expression  is  here  given. 

It  has  not  been  possible  to  make  this  view  complete  in  all 
directions,  but  the  aim  has  been  to  give  what  may  be  termed  a 
portraiture  of  the  religious  life  of  the  two  centuries.  It  should 
be  added  further,  that  this  view  has  been  confined  to  the  Eng- 
lish-speaking world,  and  mainly  to  the  United  States  of  Amer- 
ica, except  as  the  missionary  operations  have  led  to  a  delineation 
of  missionary  work  in  other  parts  of  the  world. 

It  was  especially  the  earnest  desire  of  the  originator  of  this 
work  in  the  closing  years  of  a  long  life,  rich  in  the  blessing  of 
the  Master,  during  which  he  has  had  the  warmest  friendship 
and  the  sympathetic  help  of  the  adherents  of  all  the  various  re- 
ligious views,  to  recognize  the  growing  bond  of  charity  among 
men  of  all  creeds.  At  the  same  time  he  hoped,  if  it  might  be, 
to  do  something  more  toward  awakening  in  the  churches  a  re- 
newed zeal  and  activity  in  the  service  of  God,  and  an  enlarged 
helpfulness  in  the  service  of  humanity,  and  thus  at  the  sunset 
of  life  to  accomplish  yet  a  little  more  toward  the  bringing  in  of 
the  universal  reign  of  Christ-like  love  and  self-sacrifice.  If 
this  hope  shall  be  realized  in  any  measure,  it  will  furnish  the 
crowning  joy  of  his  life. 


TABLE  OF  CONTENTS. 


PART   FIRST. 

PAGE 

Introductory. — The  Promise  and  the  Command.  Fulfilment  at  Pen- 
tecost. Pentecost  a  Type.  Revivals  of  Religion.  Revival 
Phases.     Great  Eras  of   Revival. 3 


CHAPTER   FIRST. 

FIRST  ERA  OF   REVIVALS. 

The  Great  Awaketiing  of  the  Eighteenth  Century. 

Age  of  Deism.  The  Deistic  Controversy.  The  Great  Awakening. 
Aspects  and  Phases. 7 

Section  First. — The  Great  Awakening  of  1740  in  New  England. 
I.  Its  General  Features.  New  England  as  a  Theological  Cen- 
ter. The  Providential  Leader.  The  Theme  of  Edwards's  Preach- 
ing. Writings  of  Edwards.  II.  The  Movement  under  Edwards. 
Character  of  Edwards.  Settlement  and  Marriage.  Origin  of 
the  Awakening.  Remarkable  Conversion.  Transformation 
Wrought.     Influence  in  Other  Colonies. 9 

Section  Second. — The  General  Movement  under  Whitefield.  I. 
General  Character  and  Relations  of  Whitefield's  Work.  White- 
field  the  Great  Evangelist.  The  Stolen  Forearm-Bone.  America 
the  Field  of  Whitefield.  His  Coadjutors.  Estimate  of  Whitefield. 
Purely  a  Preacher.  Transformed  the  American  Church.  Connec- 
tion with  Princeton.  Visit  to  the  "Log  College."  Origin  of 
Princeton  College.  Expulsion  of  Brainerd  from  Yale.  Whitefield 
Raises  the  Funds  for  Princeton.  The  Doctrine  of  Whitefield's 
Preaching.  II.  Whitefield's  Early  Life  and  Career.  His  Life 
a  Plan  of  God.  Early  Religious  Experiences.  The  Way  Opened 
to  the  University.  His  Spiritual  Conversion.  The  "Holy  Club," 
or  "Methodists."  A  Deeper  Law-Work.  The  Light  Breaking. 
His  Ordination.  Choosing  a  Field.  America  Chosen.  III. 
Whitefield's  Entrance  upon  His  Life-Work.  Man's  Mistake 
God's  Opportunity.  Orphan  House  in  Savannah.  Man's  Folly, 
but  in  the  Plan.  Seven  Visits  lo  America.  Two  Crises  Shape 
his    Work.     The    First    Crisis.      Opposition    Aroused.     Bishop 


VI  TABLE    OF    CONTENTS. 

PAGE 

Benson  and  Lady  Huntingdon.  Driven  to  Open-Air  Preaching. 
First  Field-Pulpit.  The  Conflict  with  Vanity.  The  Second 
Crisis.  A  Distinct  Field.  Wesley's  Course.  The  Rupture  Over- 
ruled. In  the  Hands  of  Providence.  The  Famous  Saying.  His 
Work  Compared  with  Wesley's.  IV.  Whitefield's  Work  and  In- 
fluence in  Great  Britain,  i.  hi  the  Established  C/ncrch.  Henry 
Venn,  the  Leader,  and  his  Coadjutors.  Influence  over  the 
Higher  Classes.  2.  Outside  the  Established  Church.  Facing  a 
Mob.  Conversion  of  Henry  Tanner.  Whitefield's  Incredible  Ac- 
tivity. V.  Whitefield's  Work  and  Influence  in  America.  Ex- 
tended Tours.  First  Visit  to  the  Northern  Colonies.  In  Phila- 
delphia. Greatest  American  Tour.  In  New  England.  Visits 
Edwards.  In  New  York.  His  Closing  Activities.  Dies  aged  56, 
Epitaphs. 15 

Section  Third.— Special  Revival  Experience.  I.  Revival  in  Mid- 
dlebury,  Conn.  Mr.  Tennent's  Visit.  The  Spirit  Poured  Out. 
Deep  Conviction.  II.  A  Typical  Revival  at  Nevy  Londonderry, 
Pa.  Remarkable  Conversion.  Great  Emotion.  General  Influ- 
ence. III.  Special  Physical  Manifestations.  Account  by  Lorenzo 
Dow.     The  Jerks.     Its  Special  Subjects 50 

Section  Fourth. — David  Brainerd,  the  Typical  Man  and  Minister. 
Youth  of  Brainerd.  College  Experience.  Life-Work.  Work  at 
Stockbridge.  At  the  Forks  of  the  Delaware.  The  Work  at  Cross- 
weeksung.  The  Crowning  Year.  A  Typical  Awakening.  Last- 
ing Results.  Opposition  Roused.  His  Breadth  of  View.  The 
End  of  a  Saintly  Life.     Dying  Aspirations 57 


CHAPTER   SECOND. 

SECOND   ERA   OF   REVIVALS. 

Introductory. — Doctrinal  Teaching.  French  Infidelity.  Rejection 
of  God 73 

First  Phase  of  the  Second  Era. 

Section  First. —Sketches  of  Characteristic  Revivals.  Dr.  Tyler's 
Account.  Proofs  of  Genuineness.  Dr.  Sprague's  Account.  I. 
Sketches  from  Dr.  Sprague's  "Lectures."  i.  Revival  in  Lee, 
Mass.  First  Season  of  Refreshing.  Means  Employed.  Among 
the  Young.  Providential  Occasion.  Visit  of  Dr.  Nettleton.  Nine 
Revivals.  Seven  Hundred  Conversions.  2.  Revival  in  Eliza- 
bethtown,  N.  J.  President  Dickinson.  Mr.  Caldwell  and  his 
Death.  Dr.  John  McDowell.  Revival  of  1807.  Peculiar  Experi- 
ences. Different  Experiences.  Contending  with  God.  God's 
Justice  Acknowledged.  3.  Revival  itt  New  Hartford,  Conn., 
under  Edward  Dorr  Griffin,  D.D.  Power  of  Divine  Truth.  A 
Remarkable  Subject.     Personal  Reminiscence.     Revivals  in  1829 


TABLE    OF    CONTENTS.  Vii 

PAGE 
andi83i.     Twenty-one  Turned  to  the  Ministry.     4.  Revivals  in 
First  Congregational  Church,   Hartford,    Conn.     II.   Sketches 
from   Other  Sources,     i.  Revival  in   Torritigton,  Conn.,  under 
Rev.  Samuel  Mills.     Among  the  Young.     Under  Conviction.     .     76 

Section  Second. — Sketches  of  Edward  Payson,  D.D.,  Portland, 
Me.  ,  AS  A  Representative  Man  and  Minister.  Invited  to  assist 
Rev.  Mr.  Kellogg  in  Portland.  Under  Temptation.  Called  to  the 
Church  in  Portland.  Ordination  and  Increased  Devotion.  Health 
Apparently  Broken.  His  Mother's  Influence.  Preaching  Habits. 
Aaron  and  Hur  Societies.  Hope  of  Returning  Health.  Christian 
Fellowship.  Incessant  Labors.  Mr.  Payson 's  Marriage.  A 
Great  Revival.  As  a  Writer.  Fatal  Disease.  End  Drawing 
Near.     In  the  Land  of  Beulah. 94 

Second  Phase  of  the  Second  Era  of  Revivals. 

Contrast  of  the  Phases.  Skeptical  Leaders.  Theodore  Parker.  Fred- 
erick W.  Newman.  The  Reaction  toward  Religion.  The  Doc- 
trine Made  Prominent.     Diflferences  in  the  Preaching.  .         .        .112 

Section  First. — Sketches  of  Revivals  under  Dr.  Nettleton.  I. 
Birth  and  Early  Life.  Friendship  of  Samuel  J.  Mills.  Work  in 
Eastern  Connecticut.  Opposes  an  Order  of  Evangelists.  II.  His 
Twofold  Preparation  for  his  Work.  i.  Deep  Religiotts  Expe- 
rience. Profound  Law-Work.  A  Typical  Conversion.  2.  His 
First  Preaching.  Opposition  to  New  Measures.  Conduct  of  Re- 
vivals. III.  Entrance  upon  his  Life- Work.  i.  Seven  Years 
of  Revival  Work  in  Connecticut.  Remarkable  Conversions.  A 
Boy  of  Thirteen  Years.  A  Fashionable  Man.  A  Woman  of 
Seventy  Years.  At  Salisbury,  a  Delicate  Work.  Revival  in 
Bridgewater.  Revival  in  Waterbury.  Work  in  Middletown.  2. 
Visit  to  New  York  for  Rest.  3.  Return  to  Connecticut  in  1820.  A 
Year  of  Revival  Work.  IV.  Typhus  Fever  and  Subsequent 
Broken  Health.     "Village  Hymns."     Visit  to  England.     V.  Clos- 

^  ing  Years  of  Life  at  East  Windsor.  Ten  Years  at  East  Windsor. 
The  Last  Year  of  Life.     General  Estimate  of  the  Man.  .         .116 

Section  Second. — Revivals  under  President  Finney.  Personal  Rem- 
iniscences,   135 

I.  Mr.  Finney's  Early  Life  and  Training. — Irreligious  Environment. 

Attention  Turned  to  Religion.  Roused  to  his  Need  of  Salvation. 
Under  Deepening  Conviction.  On  the  Verge  of  Despair.  The 
Coming  of  Peace.  The  Great  Crisis.  Personal  Reminiscences. 
Beginning  his  Christian  Work.  His  Public  Stand  for  Christ. 
Work  with  the  Young  People.     A  Visit  to  his  Parents.  .         .   136 

II.  Mr.  Finney's  Preaching  as  a  Missionary. — Work  at  Evans's  Mills. 
The  Crisis  Met.  A  German  Church.  Remarkable  Cases.  Open- 
ing at  Le  Ray.     A  Vain  Young  Woman.     Anxious-Seat  as  a  New 


Vlll  TABLE    OF    CONTENTS. 

PAGE 
Measure.  Revival  at  Gouverneur.  Revival  at  De  Kalb.  A 
Wealthy  Visitor.  Striking  Incident.  Revival  at  Western.  Ad- 
verse Criticisms  on  Mr.  Finney.  Personal  Reminiscences.  "The 
Western  Revivals"  Begun.  Case  of  Deep  Earnestness.  Elmer's 
Hill.  His  Habit  in  Prayer.  The  Revival  at  Rome.  Opening 
Sermon.  An  Extraordinary  Inquiry-Meeting.  A  Typical  Awa- 
kening. Inquiry-Meetings.  Cases  of  Conversion.  A  Skeptical 
Banker  Converted.     Power  of  Prayer.     An  Officer's  Wife.    .         .   152 

III.  Mr.  Finney  as  General  Revivalist.— i.  Outline  of  his  IVork. 
Labors  in  Troy.  Opposition  Aroused.  Wilmington  and  Philadel- 
phia. Invitation  to  New  York  City.  Anson  G.  Phelps.  The 
Origin  of  the  Broadway  Tabernacle.  Founding  of  "New  York 
Evangelist."  2.  Illustrations  oj  his  Work,  (i)  Revival  at 
Utica.  Introduction  to  Utica.  The  Sheriff  Converted.  The 
Angry  Merchant.  The  Beginning  of  Opposition.  The  Scotch 
Minister's  Attack  in  Presbytery.  Revival  at  Oriskany  {New 
York  Mills) .  Conversion  of  Theodore  D.  Weld.  Personal  Rem- 
iniscence. (2)  Revival  at  Auburn.  Opposition  Continued. 
A  Special  Sermon.  (3)  Revival  at  Stephetitown.  An  Infidel 
Pastor.  Illustrations  of  the  Work.  (4)  Revival  at  Wilming- 
ton, Del.  Old-Schoolism  Opposed.  (5)  The  Revival  ifi  Phila- 
delphia. Controverted  Views.  Spread  of  Revival.  Work  in 
New  York.     Father  Patterson. 173 

IV.  Mr.  Finney's  Work  from  Oberlin  as  a  Center.— The  Founding  of 
Oberlin.  The  Founders.  Conditions  Imposed.  Arthur  Tap- 
pan's  Pledge.      The  Work  at  Oberlin 195 

Section  Third. — Sketches  of  Various  Other  Revivals.  I.  Revival 
in  Newark,  N.  J.  Personal  Reminiscences.  II.  Revival  in  Spring 
Street  Church,  New  York.  Personal  Reminiscences.  Ministry 
of  Mr.  Ludlow.  Faithful  Sermons.  Historj' and  Character.  III. 
Great  Revival  in  New^  York.  "Four-Days' Meetings."  Personal 
Reminiscences.  The  Revival  Beginning.  Rev.  Joel  Parker. 
Christians  under  Conviction.  IV.  Sketches  of  Revivals  in  Col- 
leges. I.  Revivals  tinder  President  Beecher.  Personal  Remin- 
iscences. Tutor  in  Yale  College.  In  Park  Street  Church.  In 
Illinois  College.  2.  Revivals  at  Oberlin.  Special  Seasons.  Dr. 
Brand's  Letter.  Dr.  Brand's  Statement.  3.  Revivals  at  Am- 
herst College.  Connection  with  Dr.  Nettleton.  4.  Revivals  in 
Dartmouth  College.  5.  Revivals  in  the  College  of  New  Jersey. 
6.  Revivals  in  Yale  College. 200 

Section  Fourth.— Rev.  Edward  N.  Kirk,  D.D.,  as  a  Typical  Man 
AND  Minister.  I.  Early  Life  and  Preparation  for  his  Work. 
Early  Wickedness.  Sudden  Regeneration.  II.  His  Work  in 
Albany.  Early  Revival  Work.  Case  of  "Old  Bony."  III.  His 
Work  in  Boston.     Edward  Beecher's  Estimate.     Personal  Remin- 


TABLE    OF    CONTENT.  ix 

CHAPTER   THIRD. 

THIRD   ERA   OF   REVIVALS. 

The  Great  Awakening  of  iSjS,  and  its  Resists. 

PAGE 

Section  First. — The   Great  Awakening  of    1858,  and   Some   of  its 

Revival  Fruits.        ..........  233 

I.  The  Lay  Revival  of  i^S^.— Origin  of  the  Revival.     The  Up-Tovvn 

Movement.  The  Noon  Prayer-Meeting.  The  Memorable  Day. 
Financial  Depression.  The  Central  Situation.  Other  Prayer- 
Meetings.  "The  Disinherited."  Extended  to  Other  Cities. 
Movement  in  Philadelphia.  Awakening  in  Massachusetts.  "The 
Work  of  the  Lord."  The  Event  of  the  Century.  Judgment  of 
Bishop  Mcllvaine.  The  Spirit  of  Christian  Union.  View  of  Dr. 
Bangs.  The  Power  of  Prayer.  Place  of  the  Laity  Found.  Prep- 
aration for  Later  Work.     .........   234 

II.  Fruits  of  the  Awakening  in  Typical  Revivals.— i.  Revivals 
under  Dr.  Theodore  L.  Ctiyler' s  Mi7iistry.  In  Burlington,  N.  J. 
In  Market  Street,  New  York.  In  Lafayette  Avenue,  Brooklyn. 
Typical  Revival.  2.  Revivals  U7ider  Henry  Ward  Beecher,  in 
Plymouth  Church.  Reminiscences  of  Rev.  S.  B.  Halliday.  The 
Friday  Evening  Talks.  The  Power  of  Personal  Effort.  A  Typical 
Case.     Motive  for  Digression.     Personal  Experience.     Beecher  as 

a  Pastor.     Pastoral  Method  Suggested,  .....  257 

Section    Second.— The   Work    of   the   Typical    Revival    Leaders, 

Moody  and  Mills.     Christian  Stewardship.     Revival  Methods.    .   266 

I.  The  Revival  Work  of  Dwight  L.  Moody.— Three  Periods  of  his 
Work.  (I.)  Mr.  Moody' s  Early  Life  and  Work.  Steps  in  his 
Progress.  Relation  to  the  Y.  M.  C.  A.  Acquaintance  with  Mr. 
Sankey.     Meeting  with  Mr.  Varley 268 

(II.)  Moody's  Work  in  Great  Britain.  — 1.  Opening  Campaign  in 
England.  Chilling  Reception.  Opposition  Overcome.  The  First 
Welcome.  Increasing  Unity.  2.  Campaign  in  Scotland.  In 
Edinburgh.  All  Classes  Reached.  All- Day  Meeting.  General 
Approval.  Students  Aroused.  At  the  Grassmarket.  A  Week  of 
Prayer.  Interest  Extending.  View  of  Dr.  Bonar.  3.  Campaigii 
in  Ireland.  Welcomed  in  Belfast.  Special  Services.  Ten- 
Weeks'  Campaign.  The  Roman  Catholics.  Christian  Unity.  4. 
Second  Campaign  in  England.  Prejudice  Overcome.  A  Cam- 
paign Planned.  New  Year  in  Sheffield.  Success  in  Birmingham. 
Return  to  Liverpool.  Touching  Incident.  Special  Features. 
Leaving  England, 275 

(III.)  The  World's  Fair  Campaign  in  Chicago.— Origin  of  the  Cam- 
paign. The  Plan  of  the  Campaign.  Interest  in  the  Campaign. 
Results  of  the  Campaign.     Four  Lessons  Learned.         .         .         .298 


X  TABLE    OF    CONTENTS. 

PAGE 

II.  Revival  Work  of  B.  Fay  Mills.— i.  Early  Life  and  General 
Sketch.  Early  Preaching.  Rutland  Pastorate.  Revival  Work. 
Preaching  Methods.  2.  Mr.  Mills's  Evangelistic  Method  and 
Work.  Preliminary  Work.  A.  The  Work  in  Cincinnati  as 
Typical.  Mr.  Mills  and  his  Work.  Special  Features.  B.  Out- 
line of  Methods  Employed.  Suggestions  to  Committees,  (i)  To 
the  Committee  on  Finance.  (2)  To, the  Committee  on  Adverti- 
sing. (3)  To  the  Committee  on  Canvassing.  (4)  To  the  Com- 
mittee on  Music.  (5)  To  the  Comitiittee  on  Ushers.  Rules  and 
Suggestions  for  Ushers.  (6)  To  \.\i\  Devotional  Committee.  C. 
Results  of  the  Work  in  Cincinnati.  \ 311 

Section  Third.— The  Work  of  thr  GreV  Lay  Organizations,        .  324 


I.  The  Young  Men's  Christian  Associatiom— (I.)  Origin  and  Gen- 

eral Work  of  the  Association,  i.  Earlier  Stages  of  the  Work. 
The  Preparation,  (i)  Origin  of  the  Association  in  London. 
George  Williams,  the  Founder.  (2)  Origin  of  the  Association  in 
America.  Earlier  Societies.  Modern  Societies.  2.  Spontaneous 
International  Conferences.  The  Union  at  Geneva.  Geneva 
Taking  the  Lead.  Universal  Alliance.  3.  Effective  Interna- 
tional Organization.  The  Work  ^orld-Wide.  (II.)  Work 
of  the  Association  in  North  America]  i.  The  Pioneer  Period. 
The  Evangelical  Test.  A  Work  of  I^aymen.  Agency  of  Con- 
ventions. 2.  The  Period  of  Deterjnifiation  of  Aifn  and  Or- 
ganization. Concentration  upon  Young  Men.  Trained  Offi- 
cers. The  Model  Building.  3.  The  Extension  of  the  Scope  of 
the  Work.  Railroad  Work.  College  Work.  Volunteer  Mission 
Movement.     4.  Agencies  of  Supervisioji.     Summary  of  Growth.  325 

II.  Sketch  of  the  Society  of  Christian  Endeavor.— (I.)  Origin  and 
Aims.  Essential  Features.  Revised  Prayer-Meeting  Pledge. 
(Vi.)  Principles  of  the  Society.  Platform  of  Principles.  Minneap- 
olis Resolution.  (III.)  Later  History,  i.  Denominational  Soci- 
eties. 2.  A  World-  Wide  Movement.  3.  In  Other  Lands. 
(IV.)  Special  Features.  Associates.  The  Juniors.  The  Seniors. 
Life-Savers.  Travelers'  Union.  Floating  Societies.  Army, 
Police,  Prison,  and  Indian  Societies.  Christian  Endeavor  Day. 
Questions  of  the  Day.  The  United  Society.  (V.)  Growth  of  the 
Society 346 

III.  Sketch  of  the  Salvation  Army.— Secret  of  Its  Growth.  (I.)  Ori- 
gin of  the  Movement.  Inspiring  Principles.  Removal  to  Lon- 
don. Mrs.  Booth's  Activity.  The  Day  of  its  Birth.  Military 
Organization.  (II.)  Its  Mission  Work  Abroad.  Rapid  Increase. 
Mrs.  Ballington  Booth.  {\\\.)  Growth  of  the  Army.  The  Work 
Extending.  (IV.)  Scheme  of  Social  Rescue.  The  Submerged 
Tenth.  Progress  of  the  Scheme.  Support  of  the  Army.  Jubilee 
Congress. 360 


TABLE    OF    CONTENTS. 


PART  SECOND. 

PAGE 


THE   KINGDOM    OF   GOD    IN   AMERICA, 


371 


Introductory.— Population  of  the  Globe.  Religious  Statistics  of  the 
United  States.  Religious  Bodies  in  the  United  States.  Recapit- 
ulation.  2,12, 

CHAPTER    FIRST. 
AFRICAN   METHODIST    EPISCOPAL   ZION   CHURCH.    .  383 

CHAPTER   SECOND. 

THE    BAPTIST   CHURCHES. 

Section  First.  —Awakening  Among  the  Baptists  in  the  United 
States.— I.  Earlier  Revival  Work.  Rev.  Isaac  Backus.  Work- 
ing for  his  Life.  "New  Light  Revival."  Early  Itinerants. 
Traveling  Evangelists.  Three-Days'  Meeting.  "Protracted 
Meetings."  Dr.  Samuel  Stillman.  Dr.  Joseph  H.  Kennard.  Re- 
vival under  a  Pastor.  Revival  in  Brown  University.  II.  Period 
of  Evangelistic  Labor.  Earlier  Evangelistic  Labors.  Jere- 
miah Vardeman.  Elders  Knapp  and  Swan.  Rev.  A.  B.  Earle. 
Rev.  H.  G.  De  Witt.  Later  E-vangelistic  Labors.  Reaction 
Against  Machinery.     Lay-Workers.     The  Chapel-Car.  .         .         .  386 

Section  Second.— English  Baptist  Foreign  Missions.— I.  The  Par- 
ticular Baptist  Missionary  Society.  Forerunners  of  Carey.  Dr. 
Lake,  the  Pioneer.  William  Carey  and  His  Colaborers.  The 
Origin  and  Object  of  the  Society.  A  Historic  Pamphlet.  The 
First  Convert.  The  Baptists  in  Great  Britain.  II.  The  General 
Baptist  Missionary  Society. 413 

Section  Third. — American  Baptist  Foreign  Missions. — Before  the 
Awakening.  "The  Anabaptists."  Revivals  and  Missions.  Dr. 
and  Mrs.  Judson.  Baptists  Few  in  Numbers.  Efifect  of  Judson's 
Change.  The  National  Baptist  Society.  Obstacles  and  Oppo- 
sition. Missionaries  under  Ban.  United  Work  for  Thirty  Years. 
Dr.  Judson's  Example.  Reward  of  Fidelity,  The  Karens.  Karen 
Liberality.  Enlargement  of  the  Work.  Among  the  Telugus. 
Gospel  Triumphs.  Period  of  Divided  Work.  American  Baptist 
Missionary  Union.  Dr.  Judson's  Visit  Home.  Judson's  Last 
Days.  Changed  Conditions  of  Missionary  Labor.  Mission  Work 
in  Burma.  Baptist  Missions  in  China.  Appalling  Difficulties  of 
the  Field.  Beginning  in  Siam.  Extension  in  Western  China. 
Baptist  Missions  in  Japan.     Invention  of  the  Jinrikisha.     Baptist 


TABLE    OF    CONTENTS. 

PAGE 

Missions  in  India.  From  Burma  Westward.  Among  the  Telu- 
gus.  The  Great  Famine  and  Revival.  A  Baptismal  Scene. 
Later  Revivals.  Baptist  Missions  in  Africa.  Kongo  Valley. 
Baptist  Missions  in  Europe.  Conduct  of  the  Work.  Financial 
Credit.     Summary.     The  Southern  Baptist  Convention.     .         .  423 


CHAPTER   THIRD. 

THE  CATHOLIC  ROMAN  CHURCH. 

Catholic  Doctrine  of  the  Church.  Constitution  and  Government. 
Archiepiscopal  Sees.  Episcopal  Sees.  Work  in  the  World.  Mis- 
sions. A  Vast  Organization.  Missionary  Colleges.  Mr.  Mal- 
lock's  Estimate 450 

CHAPTER   FOURTH. 

THE  CHURCH   OF   THE   NEW  JERUSALEM. 

The  Church.  Study  of  the  Word.  The  Spiritual  World.  Emanuel 
Swedenborg.  The  Organization.  The  Unorganized.  Greatest 
Issue  of  Books.     Some  of  its  Members. 467 

CHAPTER  FIFTH. 

THE   CONGREGATIONAL   BODY. 

Section  First. — Congregationalism. — I.  Its  History,  Primitive  Con- 
gregatioiialisDi.  Bunsen's  View.  Whately's  View.  Complete 
Perversion.  Primacy  Baseless.  Modern  Congregationalism. 
Elizabethan  Gorgeous  Ritual.  Their  Origin.  American  Con- 
gregationalism. The  Separatists.  Pilgrim  and  Puritan.  The 
Controversy  in  New  England  over  the  Half-Way  Covenant. 
Unitarian  Defection.  Saybrook  Platform.  Plan  of  Union  Abro- 
gated. II.  Principles  and  Polity.  Constitution  of  Church  Coun- 
cils. Council  only  by  Letters-Missive.  Officers  in  the  Churches. 
Parity  of  the  Clergy.  Ruling  Elders  Dispensed  with.  Condition 
of  Membership.  Doctrines  and  Ordinances  of  Congregationalists. 
Brief  Creeds.  Church  and  Society.  Education  and  Beneficence. 
Comparative  Beneficence. 473 

Section  Second.— The  Congregational  Churches.  Churchec  De- 
scribed in  Scripture.  Christ's  View.  The  Church  Visible.  Dis- 
cipline. Among  the  Gentiles.  Church  Characteristics.  The  New 
Jerusalem.  Definitions  of  the  Church.  Origin  of  Congrega- 
tional Churches.  Earliest  Modern  Church.  The  Barrowists. 
The  First  Martyrs.  The  Forty-Five  Articles.  The  Two  Mother 
Churches.       English     Congregational     Churches.       The    Savoy 


TABLE    OF    CONTENTS.  xlil 

PAGE 

"Declaration."  Strictly  Independent.  Opposed  to  Formal 
Creeds.  Churches  Estimated.  American  Congregational 
Churches.  The  Original  Churches.  Church  of  the  Pilgrims. 
Early  Churches  Congregational.  Orthodoxy  and  Character.  The 
Minister  a  Servant.  The  Holy  Day.  Departures  from  Congre- 
gational Principles,  i.  Church  Establishments.  Church  and 
State.  The  New  Charter.  2.  A  Modified  Presbyteria7iism. 
Ruling  Elders.  Consociation.  Associations.  3.  The  Half- Way 
Covefiant.  The  Root  of  Evil.  The  Outcome  of  Evil.  Monstrous 
Definitions.  Recovery  from  Declension.  Test  Question.  Uni- 
tarian Defection.  Impulse  to  Missions.  Multiplied  Agencies. 
The  Last  Thirty  Years.  Enlarged  Gifts.  Control  only  Moral. 
Practical  Test 486 

Section  Third. — The  American  Board  of  Commissioners  for  For- 
eign Missions.— Genesis  of  the  American  Board.  At  "the  Hay- 
stack." The  Board  Organized.  Lack  of  Funds.  The  Needs  Met. 
A  Fruitful  Parent  of  Other  Organizations.  Denominations  With- 
draw. Accessible  Population.  Field  Vastly  Increased.  Present 
Responsibility.  Statistics  of  Growth.  Present  Extent  of  Mis- 
sions. First  Native  Churches.  Task  of  the  Missionary.  Work, 
Linguistic  and  Literary.  Woman's  Work.  Early  Associations. 
Evangelistic  Work  and  Revival  Scenes.  Aids  in  the  Work. 
Salvation  Kept  Supreme.  Essential  Equipment.  Revival  Sea- 
sons. Missions  Among  the  Indians.  Sioux  Outbreak  Overruled. 
Revival  at  Mankato.  Great  Transformation.  Revival  at  Ft.  Snell- 
ing.  Its  Special  Field.  Revival  at  Aintab.  A  Modern  "John." 
The  "Pilgrim  Church."  Missions  in  the  Turkish  Empire.  A 
Modern  "Anna."  A  Native  "Moody."  The  Great  Ingathering. 
Missions  in  Micronesia.  An  Unpromising  Field.  Divine 
Transformation.  The  "Morning  Star."  Special  Providence. 
Ponape  Transformed.  Missions  in  the  Sandwich  Islands.  The 
Great  Revival.  Work  at  Hilo  Pictured.  Reception  of  Members 
at  Hilo.     Joy  in  Heaven.     Summary  of  Results 514 

Section  Fourth. — The  American  Home  Missionary  Society. — I. 
Statistical  View  of  the  Work.  The  Vast  Field.  Aggregate  of 
Time.  Progress  in  Churches.  II.  Report  from  a  Missionary 
Field.     Revival  in  Utah.     Revivalists  Needed 537 

Section  Fifth.— The  American  Missionary  Association.— I.  Plant- 
ing of  Schools  and  Colleges.  Pioneers  in-the  Work.  Stirring 
Times.  Among  the  Freedmen.  Opening  Schools.  A  Persever- 
ing Scholar.  A  Georgia  Schoolhouse.  Well-Ventilated  School- 
house.  Enlarged  Plans.  Among  the  Indians.  II.  Revivals  in 
School  and  Church.  From  Atlanta,  Ga.  Often  Refreshed.  Fisk 
University.  Conversion  of  Students.  Central  Church,  New 
Orleans 54i 


XIV  TABLE    OF    CONTENTS. 

CHAPTER    SIXTH. 
EVANGELICAL   LUTHERAN   CHURCH. 

PAGE 

Name.  Doctrine.  The  Means  of  Grace.  The  Creeds.  Divine  "Wor- 
ship. Polity  and  Government.  Membership.  Wide  Extent. 
Rapid  Growth.  Lutherans  in  the  World.  Theological  Science. 
Education.  Universities.  Missions  Organized.  Home  or  Inner 
Missions.  Phases  of  the  Work.  Mission  Work  Proper.  The 
Female  Diaconate.  The  Mother-House.  Work  for  Orphans  and 
the  Aged.     Hospital  Work 550 


CHAPTER   SEVENTH. 

SKETCHES   OF  JUDAISM. 

Section  First.— Judaism  and  its  Claims.— Religion  the  Central  Idea. 
Key  to  Their  History,  National  and  Post-National.  Aim  to  Re- 
deem Men.  National  Training.  Post-National  Glories.  The 
Jews  of  the  Dispersion.  Ages  of  Persecution.  Intellectual 
Achievements.  European  Proscription.  Martyrdom.  Modern 
Improvement  of  Condition.  Emancipation.  Relic  of  Barbarism. 
Appeal  to  Unprejudiced  Judgment.  To  be  Judged  by  Facts. 
Amotig  the  Cultured.     Justice  Demanded.       .....   561 

Section  Second.— Jews  and  Judaism  in  America.— A  Conscious  Mis- 
sion. A  Race  and  a  Sect.  The  Jews  in  the  New  World.  Re- 
stricted Rights.  Removal  of  Restriction.  Jewish  Patriots  of  the 
Revolution.  Progress  in  Religious  Liberty  American  Separation 
of  Church  and  State.  Development  in  Religion.  Origin  of  Re- 
form Movement.  Organization  of  Reformed  Judaism.  The  Jew- 
ish Sects.  The  Orthodox.  Standard  of  Orthodoxy.  The  Re- 
formed. Declaration  of  Principles.  Statistics  of  American 
Judaism.  Later  Immigration.  Comparative  Numbers.  Jewish 
Charities.     Jews  in  all  the  States.     In  Various  Political  Parties.  .  574 


CHAPTER    EIGHTH. 

THE   METHODIST    EPISCOPAL   CHURCH. 

Section  First.— The  Methodist  Episcopal  Church.  Especially  in 
ITS  Revival  Features.— Essentially  a  Revival  Church.  The 
Pioneer  Missionaries.  The  Local  Preachers.  The  Itinerant 
Evangelist.  Period  of  Camp-Meeting  Agency.  Annual  Ser- 
vices. Picture  by  Asbury.  Typical  Scenes.  "The  Jerks."  Camp- 
Meetings  in  the  Western  States.  Increase  by  this  Agency. 
Camp-Meetings  in  the  Eastern  States.  Camp-Meetings  in  New 
England.     Origin  of  "Anxious  Seats."     Work  of  Revival  in  the 


TABLE    OF    CONTENTS.  XV 

PAGE 

Churches.  Typical  Church  Revivals.  Bishop  Asbury's  Great 
"Work.  His  Great  Journeys.  An  Invalid's  Work.  His  Power  in 
Camp-Meetings.  Unequaled  Labors.  The  Roll-Call  of  Evan- 
gelists. Philip  Gatch.  Benjamin  Abbot.  A  Remarkable  Scene. 
Henry  Evans.  John  N.  Maffitt.  James  Caughey.  Bishop  Wil- 
liam Taylor's  Great  Work..  In  Australia  and  Africa.  In  Many 
Fields.  Bishop  of  Africa.  His  Immense  Activity.  Thomas  Har- 
rison. "Boy  Preacher."  Edgar  E.  Davidson.  Women  Evangel- 
ists. Mrs.  Maggie  Van  Cott.  L.  W.  Munhall.  His  Extensive 
Work.     C.  H.  Yatman.    The  "Forward  Movement."    Statistics..   589 

Section  Second. — Methodist  Episcopal  Missions.— I.  Origin  and 
Growth  of  the  Missionary  Society.  Bishop  Asbury's  Promise. 
Bishop  McKendree.  Circumstances  of  its  Origin.  Environment 
of  Its  Founders.  A  Day  of  Small  Things.  Early  Embarrass- 
ments. Formation  of  the  Society.  First  Qiiaj-ter-Ceiitury. 
Church  Opposition.  Difficulties  of  Travel.  The  Financial  Prob- 
lem. Instances  of  Self-Denial.  Extension  of  the  Work.  Second 
Qitarter-Century.  Church  Dismemberment.  Third  Quarter- 
Cejttury.  Comparative  Statements,  II.  General  Statement  of 
Results,     Summary  of  Foreign  Missions 617 

III.  Some  Recent  Mission  Work,— i.  Remarkable  Missionary 
Movement  in  India.  "  Depressed  Classes. "  Work  Among  Them. 
Rapid  Extension.  Help  in  the  Work.  Genuine  Revivals.  2. 
Progress  in  China.  Chinese  Pharisaism.  Great  Change. 
Spreading  Revivals.  Bright  Prospects.  3.  A  Modern  Pentecost 
inChina.  Great  Revival.  Cheering  Results.  4.  Heathe7iTein- 
ples  Becoming  Christian  Churches.  A  Chinese  Temple.  A 
Problem  Solved.     An  Old  Man's  Faith. 626 


CHAPTER   NINTH. 

THE   MORAVIAN  CHURCH   IN  THE    UNITED  STATES. 

Settlement  in  America. — Work  Among  the  American  Aborigines. 
Organization  for  Work.  Indian  Missions.  Herrnhut  a  Center. 
Early  Success  and  Trials.  Ruin  of  War.  Zeisberger's  Apostolic 
Work.  The  Apostle  to  the  Indians.  Papunhawk.  On  the  Sus- 
quehanna. A  Typical  Settlement.  In  Northern  Ohio.  Highest 
Success.  The  Massacre  and  Crisis.  Removal  to  Canada.  Work 
Amo7ig  the  White  Populations.  Educational  Institutions.  Ori- 
gin and  History  of  the  Church.  First  Period.  Second  Period. 
Count  Zinzendorf.  Exclusively  Missionary.  The  Unity  of  Breth- 
ren.    The  Impulse  of  1857.     A  Spiritual  Power  in  the  Churches.  .  636 


XVI  TABLE    OF    CONTENTS. 


CHAPTER   TENTH. 


THE   PRESBYTERIAN   CHURCH   IN   THE   UNITED   STATES. 

PAGE 

Section  First. — Presbvterianism  :  Its  Origin,  Growth,  and  Influ- 
ence.—Principles  of  Presbyterianism.  Parity  of  the  Ministry. 
The  Church  Catholic.  Plenary  Inspiration.  Origin  of  the  Pres- 
byterian Church.  System  of  Doctrine.  Five  Points  of  Cal- 
vinism. Persecution  and  Emigration.  "The  Book  of  Sports." 
Mixture  with  Congregationalism.  Francis  Makemie.  The  First 
Presbytery.  The  First  Synod.  The  General  Assembly.  Growth 
of  Presbyterianism  in  America.  "The  Plan  of  Union."  Old 
and  New  School.  Northern  and  Southern  Churches.  A  Steady 
Progress.  The  Various  Divisions.  Presbyterianism  Abroad. 
Influence  of  Presbyterianism.  For  Freedom.  For  Republican- 
ism. For  Learning.  For  Missions.  For  Catholicity.  True 
Christian  Unity  Anticipated 646 

Section  Second. — Presbyterian  Foreign  Missions. — I.  Origin  and 
History  of  Presbyterian  Foreign  Missions.  Early  Missionary 
Efforts.  First  Heathen  Mission.  David  Brainerd.  John 
Brainerd.  First  Assembly  Mission.  United  Society.  The 
Western  Society.  Early  Missionaries.  The  Church  Aroused. 
"The  Board  of  Foreign  Missions."  Board  of  Foreign  Missions 
in  the  Old-School  Branch.  Charter  Obtained.  Changes  Habita- 
tion. Influence  of  Changes.  Board  oj  the  Reunited  Church. 
The  New  Constitution.     Transfer  o.f  Missions 662 

II.  Review  of  Mission-Fields. — i.  Missions  in  Africa.  The  Gaboon 
and  Corisco  Missions.  2.  Missions  in  Central  America.  Mexico 
Mission.  Guatemala  Mission.  3.  Missions  in  China.  The  Three 
Religions.  The  Great  Obstacles.  Opening  to  Missions.  Mission 
Centers.  Canton  Mission.  Hainan  Mission.  Central  China. 
Peking.  Shantung.  Missionary  Martyrs.  Romaiice  of  Chinese 
Printing.  Japanese  Dictionary.  The  Great  Work.  Sumtnary 
of  Results.  4.  Missions  in  India.  North  India.  Central  India. 
Western  India.  Summary  of  Results.  Missionary  Martyrs 
and  Scholars.  The  Futtigarh  Martyrs.  Dying  Heroism.  The 
Well  of  Cawnpore.  A  Human  Fiend.  Isidor  Loewenthal.  Dr. 
Levi  Janvier.  Dr.  S.  H.  Kellogg.  The  Bible  in  Hindi.  Debt  of 
Learning  to  Missions.  5.  Korea  ^Missions.  6.  Mission  in  Japan. 
Great  Prominence.  Educational  Reaction.  "The  United  Church." 
A  Monumental  Work.  7.  Missions  in  Persia.  Western  Persia. 
Eastern  Persia.  The  Armenians.  Persian  Character.  Persian 
Martyrs.  Mirza  Ibrahim.  Baron  Aghajan.  Persecuted  Ameri- 
cans. 8.  Missions  in  Farther  India.  Siam  Mission.  Laos  Mis- 
sion. 9.  Missions  in  South  America.  The  Brazil  Mission.  The 
Chile  Mission.  The  Colombia  Mission.  10.  Mission  in  Syria. 
General  Summary  of  Presbyterian  Missions 671 


TABLE    OF    CONTENTS.  XVll 

PAGE 

Section  Third.— Presbyterian  Home  Mission  Work.  Early  Home 
Mission  Work.  Work  under  the  General  Assembly.  Home  Mis- 
sions since  Reunion.  The  School  Work.  Statistical  Report  of 
School  Work.  Extent  of  the  Work.  Brief  Review  of  Quarter 
Century.     General  Summary  for  1895 695 


CHAPTER    ELEVENTH. 

THE   PROTESTANT  EPISCOPAL  CHURCH. 

Origin  and  Early  History.— In  the  Revolution.  Signers  of  the 
Declaration.  After  the  Revolution.  The  First  Bishop.  Move- 
ment for  Unificatio)i.  Triennial  Convention.  Ordination  of 
Bishops.  Completed  Organization.  II.  Features  of  the  Organ- 
ization. Name  Adopted.  Distinctive  Features.  The  Two 
Houses.  Laity  Introduced.  Sphere  of  the  Convention.  Influ- 
ence of  the  Liturgy.  Doctrinal  Basis.  Historic  Character. 
Church  Discipline.  III.  Growth  of  the  Church.  The  High 
Church.  The  Low  Church.  The  Broad  Church.  The  Ritualists. 
Outward  Growth.  Missions.  Education.  IV.  Modern  Symp- 
toms of  Life.  The  Church  Congress.  The  Parochial  Mission 
Society.  Declaration  of  Unity.  Platform  of  the  Church.  Exclu- 
sive Claims 703 


CHAPTER   TWEFLTH. 

THE   REFORMED   CHURCH   IN  AMERICA. 

Origin  of  the  Reformed.  First  American  Church.  Outlying  Churches. 
Lines  of  Growth.  Hindrances  to  Progress.  Administered  from 
Amsterdam.  Classis  Opposed.  Division  Resulting.  Dutch 
Language  Used.  First  English- Speaking  Minister.  Beginning 
of  Progress.  "Plan  of  Union."  War  of  the  Revolution.  Synod 
Formed.  Symbols  Adopted.  General  Synod.  Change  of  Church 
Aim.  Emigration  Westward.  Sphere  Extended.  The  Free 
Church  and  Persecution.  The  Present  Position  of  the  Church. 
Foreign  Missions.  Worship  and  Doctrine.  Semi-Liturgical  Wor- 
ship.    Calvinistic  in  Doctrine. 71S 


CHAPTER  THIRTEENTH. 

THE   REFORMED   EPISCOPAL  CHURCH. 

Its  Claims.     Its  Origin  and  Principles.     Its  Origin.     Its  Principles. 

Its  Growth  and  Position.     Missionary  Spirit 727 


XVlll  TABLE    OF    CONTENTS. 

CHAPTER   FOURTEENTH. 
THE   UNITARIAN   CHURCH. 

PAGE 

Origin  of  the  Name.  I.  The  Unitarian  Church  of  America.  Its 
Origin.  Biennial  Conference.  Preamble.  Education  Interests. 
Harvard  College.  Unitarian  Clubs.  General  Philanthropy.  II. 
The  Unitarian  Church  in  England.  Its  Origin.  Present  Con- 
dition. Religious  Education.  III.  The  Unitarian  Church  in 
Hungary. .         .   731 

CHAPTER   FIFTEENTH. 

THE  UNIVERSALIST  CHURCH. 

Origin  of  Modern  Movement.— Broad-Church  Movement.  "The New 
Theology."  Universalist  Contribution.  The  Winchester  Confes- 
sion. Universalism  in  America.  John  Murray.  Hosea  Ballou. 
Organization  of  Forces.  General  Convention.  Church  Machinery. 
Church  Polity.  Church  Statistics.  Educational  Work.  Young 
People's  Union.     Mission  Work.     Attitude  toward  Other  Bodies.  746 


LIST  OF  PORTRAITS. 


Samuel  Byram  Halliday, 
David  Abeel, 
Francis  Asbury, 
Albert  Barnes, 
Henry  Ward  Beecher, 
Lyman  Beecher, 
William  Carey, 
George  David  Cummins, 
Jonathan  Dickinson, 
Timothy  Dwight, 
Jonathan  Edwards, 
Charles  G.  Fitstney,    . 
Adoniram  Judson  Gordon, 
Edward  Hitchcock, 
Charles  Hodge, 
Mark  Hopkins,  . 
Adoniram  Judson, 
Edward  Norris  KmK, 
Jeremiah  Lanphier, 
John  Henry  Livingston, 
Charles  Pettit   McIlvaine, 
Dwight   Lyman  Moody, 

ASAHEL    NeTTLETON, 

Edward  Payson, 
Alonzo  Potter, 
Ira  David  Sankey, 
Samuel  Seabury. 


PAGE 

Frontispiece 
718 

589 
646 

473 
473 

718 

646 

7 

7 

73 

386 

473 
646 

473 
386 

73 

73 

718 

703 

73 

73 

7 

703 
73 

703 


LIST    OF    PORTRAITS, 


Matthew  Simpson, 

Henry  Boynton  Smith, 

Charles  Haddon  Spurgeon, 

John  Summerfield, 

Gilbert  Tennent, 

Stephen  Higginson  Tvng, 

Francis  Wayland, 

Charles  Wesley, 

John  Wesley, 

George  Whitefield,   . 

John  Witherspoon,     . 

Count  Nicholas  Lewis  Zinzendorf, 


PAGE 

589 
646 
386 
589 
7 
703 
386 

589 
589 
7 
646 
718 


PART    FIRST. 


THE    BAPTISMS    OF    FIRE 

IN   THE 

AMERICAN  CHURCH, 

OR   THE 

STORY  OF  SOME  OF  THE   RELIGIOUS  AWAKENINGS 
IN  THE    i8th  and    19TH  CENTURIES. 


INTRODUCTORY. 


In  the  interview  of  Jesus  with  his  disciples,  when  he  met 
The  Promise    them  on  the  evening  following  the  first  day  of  the 
and  week  after  the  crucifixion,  with  Thomas  absent, 

the  Command,    j^g  g^^g  them  a  promise  and  a  command : 

"  And  behold,  I  send  the  promise  of  my  Father  upon  you.  But 
tarry  ye  in  the  city  of  Jerusalem,  until  ye  be  endued  with  power 
from  on  high." 

In  the  Acts  of  the  Apostles,  Luke  states  more  fully  the  prom- 
ise of  baptism  with  the  Holy  Ghost: 

"  But  ye  shall  receive  power,  after  that  the  Holy  Ghost  is  come 
upon  you ;  and  ye  shall  be  witnesses  unto  me  both  in  Jerusalem, 
and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of 
the  earth." 

The  disciples  obeyed  the  command.     Fifty  days  after  the 

crucifixion  of  our  Lord  he  fulfilled  the  promise   as  they  were 

Fulfilment  at     gathered  together,  probably  in  the  same  upper 

Pentecost.       chamber  in  which  they  were  wont  to  meet.     In 

the  second  chapter  of  the  Acts,  Luke  records  the  wonderful 

fulfilment: 

"  And  when  the  day  of  Pentecost  was  fully  come,  they  were  all 
with  one  accord  in  one  place.  And  suddenly  there  came  a  sound 
from  heaven  as  of  a  rushing  mighty  wind,  and  it  filled  all  the  house 
where  they  were  sitting.  And  there  appeared  unto  them  cloven 
tongues  like  as  of  fire,  and  it  sat  upon  each  of  them.  And  they 
were  all  filled  with  the  Holy  Ghost,  and  began  to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance.  Then  Peter  said  unto 
them.  Repent,  and  be  baptized  every  one  of  you  in  the  name  of 
Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  receive  the  gift 
of  the  Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your  chil- 
dren, and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call." 

The  immediate  result  was  that  there  were  added  to  the  dis- 
ciples that  day  "about  three  thousand  souls." 

3 


4  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

That  Pentecostal  season  has  been  regarded  as  typical  of  all 
great  religious  awakenings  and  revivals  in  the  ages  since;  and 
Pentecost  a     "  the  Tongues  of  Fire"  have  been  the  symbol  of 
Type.  that  baptism  or  outpouring  of  the  Holy  Spirit, 

which  has  been  the  only  thing  that  has  ever  endued  the  Church 
with  power  from  on  high  in  its  work  of  saving  the  world.  The 
reality  of  such  power  and  the  necessity  for  it  have  both  been 
signally  illustrated  in  the  history  of  the  Modern  Church,  be- 
ginning with  the  Great  Awakening  of  the  middle  of  the  eigh- 
teenth century.  Never  perhaps  has  the  need  of  such  divine 
interposition  and  such  enduement  with  divine  power  been  so 
deeply  felt,  by  the  Church  of  Christ,  as  in  this  last  quarter  of 
the  nineteenth  century  with  its  feverish  unrest  and  its  intense 
material  activity  and  worldliness.  It  is  the  purpose  in  Part  First 
of  this  book  to  record  some  of  the  past  special  manifestations 
of  the  power  of  the  Holy  Spirit,  particularly  in  the  Church  in 
the  United  States,  as  an  encouragement  to  the  people  of  God  in 
this  country  to  seek  their  renewal  in  this  age  of  great  needs. 
The  general  subject  will  be  treated  under — 

Typical  Movements  and  their  Leaders. 

The  student  of  Church  History  is  familiar  with  the  fact  that 
successive  great  awakenings  have  come  to  the  Church  at  inter- 
vals all  through  the  Christian  centuries.  Ordinarily,  vital  re- 
ligious ideas  have  taken  possession  of  men  of  mark  and  incited 
these  men  to  extraordinary  efTorts  to  reach  and  elevate  their 
fellow  men.  Their  work  has  resulted  in  raising  the  masses, 
and  their  ideas  have  ultimately  crystallized  into  Institutions, 
Organizations,  Societies,  Boards,  etc.,  and  through  these  agen- 
cies the  Church  has  been  quickened  and  transformed  in  its 
spiritual  life  and  in  its  activities. 

In  these  days  we  are  accustomed  to  call  these  movements, 
especially  when  on  a  smaller   scale.    Revivals  of  Religion.      In 

Revivals  order  that  what  is  meant  by  this  phrase  may  be 
of  Religion,  clearly  imderstood,  we  subjoin  the  following  defi- 
nitions, the  one  given  by  Rev.  Dr.  Baxter  Dickinson,  in  the  "  Na- 
tional Preacher;"  the  other  by  Rev.  Dr.  William  B.  Sprague,  in 
his  work  on  Revivals.     Dr.  Dickinson's  statement  is  as  follows: 

"  By  a  revival  of  religion  we  understand  an  nncommon  and  gen- 
eral interest  on  the  subject  of  salvation  produced  by  the  Holy  Spirit, 
through  the  instrumentality  of  divine  truth.     The  work  is  very 


INTRODUCTORY.  5 

commonly  preceded  by  a  prevailing  and  affecting  coldness  on  the 
subject  of  personal  religion,  such  as  leads  Christians  to  feel  the 
necessity  of  extraordinary  prayer  for  themselves  as  well  as  for 
others.  In  its  progress  the  thoughtless  are  alarmed,  convinced  of 
their  guilt,  inquire  what  they  shall  do ;  receive  Jesus  as  their  Sa- 
vior; rejoice  in  hope  of  future  glory;  join  themselves  to  the  people 
of  God   and  in  important  respects  pursue  a  new  course  of  life." 

Dr.  Sprague  characterizes  a  revival  in  a  similar  way: 

"  Another  writer  speaks  of  such  a  work  as  a  revival  of  scrip- 
tural knewledge ;  of  vital  piety ;  of  practical  obedience.  When- 
ever you  see  religion  rising  up  from  a  state  of  comparative  depression 
to  a  tone  of  increased  vigor  and  strength;  whenever  you  see  pro- 
fessing Christians  becoming  more  faithful  to  their  obligations,  and 
behold  the  strength  of  the  Church  increased  by  fresh  accessions  of 
piety  from  the  world,  there  is  a  state  of  things  which  you  need  not 
hesitate  to  denominate  a  revival  of  religion." — Sprague  on  Revivals, 
p.  78. 

Such  religious  awakenings  have  uniformly  arisen  from  a 
sense  of  need  in  the  Church  for  a  higher  type  of  piety  and  of 
religious  activity.  Many  and  various  influences  cooperate  in 
giving  rise  to  this  sense  of  need.  It  usually  comes  as  a  re- 
action from  intense  coldness  or  wickedness.  The  movement 
is  from  v^orldliness  and  godlessness  to  spirituality  and  godliness ; 
from  a  merely  formal,  and  often  hypocritical,  to  a  genuinely 
spiritual  religion. 

It  should  be  observed  also  that  different  phases  and  stages  of 
such  awakenings   have   manifested   and   emphasized   different 

Revival         truths  of  God's  word,  but  all  have  been  at  the 

Phases.  sam'e  time  the  result  of  God's  truth  in  connection 
with  the  baptism  of  the  Holy  Spirit.  Grave  errors  have  often 
found  their  way  into  the  teachings  connected  with  such  move- 
ments, and  great  irregularities  have  often  accompanied,  and 
no  doubt  greatly  hindered,  such  movements,  but  the  power  of 
God  has  even  in  such  cases  blessed  the  word  of  salvation,  not- 
withstanding the  frailty  of  the  messengers  and  the  human 
instrumentalities.  In  all  true  and  genuine  revivals  the  salva- 
tion of  sinners  has  been  the  great  aim ;  salvation  for  sinners 
the  great  message. 

During  the  last  century  and  a  half  there  have  been  three 
Great  Eras  of  such  Movements,  or  Eras  of  Revival,  extending 

Revival.  to  a  greater  or  less  degree  over  this  country,  but 
reaching  Great  Britain  also.     These  may  be  distinguished  as: 

ist.   That  of  the  middle  of  the  eighteenth  century,  repre- 


6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

sented  by  the  Wesleys  and  Whitefield  in  England  and  by 
Edwards,  Whitefield,  and  the  Tennents  in  this  country — the 
Revival  of  1740,  as  it  has  been  called — which  infiased  a  new 
spiritual  life  into  the  Church. 

2d.  That  of  the  close  of  the  last  and  the  opening  of  the  pres- 
ent century — represented  by  Dr.  Griffin,  President  Dwight,  and 
the  elder  Mills,  and  in  its  later  phase  by  Nettleton,  Finney, 
and  others — which  led  to  the  organization  of  the  great  agencies 
for  the  spread  of  the  Gospel,  and  for  reform. 

3d.  That  of  the  middle  of  this  century — represented  by  well- 
nigh  all  the  ministers  and  churches  of  1857-60,  and  later  by  such 
evangelists  as  Moody,  Mills,  and  others,  and  by  the  Salvation 
Army — which  called  out  the  hitherto  comparatively  inactive 
Lay  Element,  and  led  to  its  world-wide  organization  into  vari- 
ous societies  for  Christian  work. 

The  interesting  materials  concerning  revivals  drawn  from 
many  sources  may  be  conveniently  grouped  about  these  move- 
ments and  names,  in  the  three  chapters  following. 


CHAPTER   FIRST. 

FIRST    ERA    OF    REVIVALS. 

The  Great  Awakening  of  the  Eighteenth  Century. 

A  LITTLE  before  the  middle  of  the  eighteenth  century  began 
what  may  be  called  the  First  Era  of  Revivals  in  this  country,  part 

Age  of       of  a  religious  movement  that  affected  and  molded 

Deism.  in  a  most  remarkable  manner  the  entire  English- 
speaking  world  for  three  quarters  of  a  century.  It  followed 
what  may  be  called  the  skeptical  age  of  English  history,  the 
age  of  Deism.  England  was  just  emerging  from  the  licentious 
age  brought  in  by  the  Restoration,  which  the  influence  of 
William  of  Orange  had  not  been  able  wholly  to  stay,  and  which 
the  accession  of  the  House  of  Brunswick — with  its  German 
tastes  and  customs  and  its  hatred  of  literature,  art,  and  refine- 
ment, as  well  as  its  practical  godlessness — helped  to  continue. 

The  deistical  writers,  Bolingbroke,  Toland,  Collins,  Wools- 
ton,  Tindal,  had  been  at  work  all  along  the  line  in  destroying 
the  popular  sense  of  the  divineness  of  Christianity,  while  the 
other  influences  had  been  corrupting  the  morals  of  the  king- 
dom. These  evil  influences  very  naturally  extended  to  the 
American  Colonies,  which  were  then  coming  rapidly  into  closer 
relations  with  the  mother  country.  This  desperate  moral 
and  religious  condition  brought  about  in  due  time  the  great 
reaction,  which  took  on  a  twofold  character:  that  of  the  re- 
construction of  religious  philosophy  and  the  advance  of  Chris- 
tian faith,  and  that  of  a  religious  and  spiritual  awakening  and 
return  to  vital  piety  on  the  part  of  the  Church  and  people. 

The  Deistic  Controversy. — In  the  religious  controversy 
and  the  reconstruction  of  religious  philosophy  many  strong 
men  took  part,  such  as  Pierce,  Lardner,  Sherlock,  and  others. 
But  the  great  champion  of  the  truth  was  Joseph  Butler,  the 
powerful  speculative  mind  of  his  age.  In  the  year  1736  he 
published  "  The  Analogy  of  Religion,  Natural  and  Revealed, 

7 


8  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

and  Constitution  and  Course  of  Nature. "  The  publication  of 
"  The  Analogy"  was  the  culmination  of  this  struggle  and  the 
Waterloo  of  skepticism  in  that  age. 

Adam  Storey  Farrar,  in  his  "Critical  History  of  Free 
Thought,"  p.  159,  has  the  following  very  just  estimate  of  But- 
ler's work: 

"  In  the  same  manner  as  Newton  in  his  Principia  had,  by  an  ex- 
tension of  terrestrial  mechanics,  explained  the  movements  of  the 
celestial  orbs,  and  united  under  one  grand  generalization  the  facts 
of  terrestrial  and  celestial  motion;  so  Butler  aimed  at  exhibiting  as 
instances  of  one  and  the  same  set  of  moral  laws  the  moral  govern- 
ment of  God,  which  is  visible  to  natural  reason,  and  the  spiritual 
government,  which  is  unveiled  by  revelation.  Probably  no  book 
since  the  beginning  of  Christianity  has  ever  been  so  useful  to  the 
Church  as  Butler's  Analogy,  in  solving  the  doubts  of  believers  or 
causing  them  to  ignore  exceptions,  as  well  as  in  silencing  un- 
believers." 

The  Great  Awakening. — The  reconstruction  of  the  relig- 
ious life  of  the  Church  followed  the  reconstruction  of  religious 
thought.  The  Great  Awakening  began  and  soon  spread  over 
the  whole  English  world.  It  took  shape  in  England  (i)  in  the 
Wesleyan  movement,  ultimately  leading  its  adherents  out  of 
the  Church  of  England  and  resulting  in  the  formation  of  the 
Methodist  Church  in  its  various  branches,  characterized  by 
Arminian  theology  and  aiming  at  a  return  to  primitive  piety 
and  religious  simplicity;  and  (2)  in  that  internal  gospel  move- 
ment, the  adherents  of  which  remained  in  the  Church  of  Eng- 
land, and  which  was  represented  by  many  eminently  pious  and 
godly  men,  and  resulted  in  the  formation  and  work  of  the  great 
Church  Missionary  Society  that  has  done  so  much  toward  evan- 
gelizing the  world. 

Aspects  and  Phases.— In  considering  this  Era  of  Revival 
in  this  country  the  attention  is  naturally  turned  toward  certain 
special  phases  and  features : 

ist.  The  movement  took  shape  in  the  United  States,  in  New 
England  under  Jonathan  Edwards,  in  what  Edwards  himself, 
in  his  history  of  it,  calls  the  "Revival  of  Religion  in  New 
England,"  but  which  is  better  known  as  "the  Great  Awakening 
of  1740." 

2d.  Later  it  extended  over  the  country,  largely  through  the 
efforts  of  George  Whitefield,  with  whom  the  Tennents  and 
many  other  leaders  in  the  various  churches  cooperated.  Its 
extended  and  more  permanent  influence  may  be  traced  in  the 


FIRST    ERA    OF    REVIVALS.  9 

revivals  that  continued  to  manifest  themselves  here  and  there 
in  the  churches  until  the  opening  of  the  present  century. 

3d.  Its  marked  peculiarities,  illustrated  in  the  awakenings  in 
local  churches,  and  the  peculiar  bodily  affections  knov^^n  as  the 
"jerks." 

4th.  The  typical  representative  of  its  ministerial  character 
and  piety,  as  seen  in  David  Brainerd,  whose  life  Jonathan  Ed- 
wards himself  wrote. 

These  topics  will  furnish  the  guide  in  the  treatment  of  this 
first  Era  of  Revival. 

SECTION   FIRST. 
The  Great  Awakening  of  1740  in  New  England.* 

I. — Its  General    Features. 

The  Great  Awakening  in  New  England  in  the  eighteenth 
century,  under  Jonathan  Edwards,  was  one  of  the  most  remark- 
able religious  movements  of  modern  times.  As  said  before,  it 
came  at  the  close  of  the  great  logical  battle  with  skepticism,  the 
aim  of  which  had  been  the  reestablishment  of  the  authority  of  the 
Bible  as  the  supreme  revelation  from  God.  It  was  contempo- 
rary with  the  Wesleyan  movement  in  Great  Britain.  The 
skeptical  influences  that  had  been  so  long  at  work  abroad  had 
reached  and  permeated  New  England  and  had  resulted  in 
shaken  faith  in  the  word  of  God  and  in  general  religious  stupor. 
Jonathan  Edwards  gives  testimony  to  the  strange  stupor,  the 
marked  insensibility  to  the  greatness  and  excellence  of  divine 
things,  and  the  general  worldliness  of  the  Church  of  that  day, 
in  his  "Revival  of  Religion  in  New  England." 

New  England  a  Theological  Center.— New  England  was 
always  the  great  center  of  theological  thinking,  many  of  the 
leading  English  Puritans  having  taken  refuge  there  from  the 
persecution  and  social  ostracism  that  had  been  visited  upon 
Puritanism  after  the  restoration  of  King    Charles  II.     Hence 

*The  account  of  the  Great  Awakening  has  been  drawn  mainly  from  the 
following  works : 

"The  Great  Awakening :  A  History  of  the  Revival  of  Religion  in  the 
Time  of  Edwards  and  Whiteheld,"  by  Joseph  Tracy.  Boston  :  Tappan  & 
Bennet,  1842. 

"The  Works  of  President  Edwards,"  in  four  volumes.  A  Reprint  from 
the  Worcester  Edition,  etc.    New  York  :    Leavitt  &  Allen,  1858. 


lO  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  influence  of  the  reaction  in  the  age  of  Butler,  against  the 
deistic  modes  of  thinking,  very  speedily  manifested  itself  there. 
The  Providential  Leader, — Jonathan  Edwards,  the  leader  in 
this  religious  reaction,  was  equally  eminent  for  logical  acumen, 
theological  learning,  and  spiritual  piety  and  devotion.  It  is 
natural,  therefore,  that  when  his  eyes  were  opened  by  the  grace 
of  God  to  see  the  condition  of  things,  his  efforts  to  bring  about 
the  needed  changes,  by  rousing  men  to  a  sense  of  the  danger 
and  sin  of  their  worldliness  and  stupor,  should  have  been  put 
forth  with  intense  energy  and  directness.  There  was  need  to 
emphasize  the  law  of  God  in  its  divine  authority  and  its  sacred 
sanctions,  in  order  to  "  break  up  the  fallow  ground"  and  prepare 
a  way  for  the  proper  and  effective  presentation  of  the  gospel 
of  salvation. 

The  Theme  of  Edwards's  Preaching.— Edwards's  great 
theme,  accordingly,  was  the  sovereignty  of  God's  grace  in  the 
salvation  of  sinners  through  justification  by  faith  in  Jesus 
Christ.  In  presenting  this  theme  he  gave  some  of  the  most 
powerful  exhibitions  of  man's  depraved  condition,  of  the  terrors 
of  the  divine  law,  and  of  the  lost  condition  of  sinners  that 
have  ever  been  made  in  the  history  of  the  Christian  Church. 
Under  the  first  of  these  subjects  may  be  instanced  such  sermons 
as  those  entitled:  "Men's  Natural  Blindness,  in  the  Things 
of  Religion;" — "Men  Naturally  God's  Enemies;" — "  The  Self- 
Flattery  of  the  Sinners;" — "  Hypocrites  Deficient  in  the  Duty  of 
Prayer."  Under  the  others,  such  as:  "The  Final  Judgment; 
or  the  World  Judged  Righteously  by  Jesus  Christ;" — "The 
Justice  of  God  in  the  Damnation  of  Sinners;" — "The  Eternity 
of  Hell  Torments ;" — "  Sinners  in  the  Hands  of  an  Angry  God ;" 
— "Wicked  Men  Useful  in  their  Destruction  only." 

But  equally  intense  and  powerful  was  Edwards's  presentation 
of  the  grace  of  God  in  salvation.  This  may  be  seen  in  such 
sermons  as  those  entitled:  "Justification  by  Faith  alone;" — 
"  The  Wisdom  of  God,  displayed  in  the  way  of  Salvation ;" — 
"  Great  Guilt  no  Obstacle  to  the  Pardon  of  the  Returning  Sin- 
ner;"— "The  Peace  which  Christ  gives  His  True  Followers;" — 
"God  the  Best  Portion  of  the  Christian." 

Such  sermons  as  these  naturally  stirred  the  souls  of  men  to 
their  very  depths,  and  sometimes  resulted  in  remarkable  out- 
ward manifestations  of  feeling,  as  when,  during  the  preaching 
at  Enfield,  of  the  sermon  entitled  "  Sinners  in  the  Hands  of  an 


FIRST    ERA    OF    REVIVALS.  II 

Angry  God,"  the  audience  rose  up  in  agony  to  cry  out  for 
mercy. 

But  aside  from  his  preaching,  Edwards's  writings  were  of 
immense  value,? specially  in  helping  to  guide  the  religious 
Writings  of  movement  of  the  day  as  it  extended  its  sweep,  and 
Edwards.  in  helping  to  guard  against  the  rapidily  developing 
tendency  to  "run  wild"  and  go  to  great  extremes,  which  showed 
itself  in  both  the  opposers  and  the  friends  of  the  work  of  God's 
grace.  Among  the  most  useful  of  his  works  in  this  direction 
may  be  mentioned  "  Thoughts  concerning  the  Present  Revival 
of  Religion  in  New  England;" — "A  Treatise  on  the  Religious 
AiTections;" — and  "The  Life  of  the  Rev.  David  Brainerd." 

This  brief  statement  of  the  condition  of  things  in  New  Eng- 
land and  of  the  work  of  Jonathan  Edwards  will  prepare  for  the 
better  understanding  and  appreciation  of  the  account  which 
follows  of  "The  Great  Awakening." 

II.   The  Movement  Under   Edwards. 

The  great  religious  awakening  in  New  England,  of  more 
than  a  century  and  a  half  ago,  commenced  in  1734,  in  North- 
Character  of  ampton,  Mass.,  under  the  ministry  of  Rev.  Jona- 
Edwards.  than  Edwards,  so  well  known  as  a  writer  and  the 
last  year  of  his  life  as  President  of  Princeton  College.  Edwards 
has  been,  and  is  still,  regarded  as  one  of  the  greatest  and 
best  men  that  this  country  or  the  world  has  produced.  He 
was  a  child-prodigy,  commencing  the  study  of  Latin  when  but 
six  years  old,  and  when  but  ten  years  old  composing  an  essay 
in  which  he  ridiculed  the  idea  then  recently  put  forth  of  the 
materiality  of  the  human  soul.  In  17 16,  when  thirteen  years 
old,  he  entered  Yale  College,  graduating  in  1720.  He  was 
religiously  impressed  in  his  early  childhood.  He  was  a  most 
godly  and  devout  man,  with  all  his  greatness  possessing  a  sweet, 
childlike  disposition.  After  his  graduation  he  was  tutor  in 
Yale  College  for  two  years,  and  dates  his  conversion  at  about 
his  seventeenth  year,  after  which  all  nature  seemed  changed. 
In  1727  he  was  settled  over  the  church  at  Northamptofi,  he 
Settlement  being  then  twenty-four  years  old.  Soon  after 
and  Marriage,  his  settlement  he  was  married  to  Miss  Sarah 
Pierrepont,  of  Nev/  Haven,  of  whom  before  their  marriage  Mr. 
Edwards  wrote  the  following  very  remarkable  account: 


12  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  They  say  there  is  a  young  lady  in  New  Haven  who  is 
beloved  by  that  great  Being  who  made  and  rules  the  whole 
world,  and  that  there  are  seasons  when  this  great  Being,  in 
some  way  invisible,  comes  to  her  and  fills  her  mind  with  ex- 
ceeding sweet  delight,  and  that  she  hardly  cares  for  anything, 
except  to  meditate  on  Him,  that  she  expects  after  a  while  to  be 
received  up  where  He  is,  to  be  raised  up  out  of  the  world  and 
to  be  caught  up  into  heaven,  being  assured  He  loves  her  too 
well  to  let  her  remain  at  a  distance  from  Him  always.  There 
she  is  to  dwell  with  Him,  and  to  be  ravished  with  His  love  and 
delight  forever.  Therefore  if  you  present  all  the  world  before 
her,  with  the  richest  of  its  treasures,  she  disregards  and  cares 
not  for  them,  and  is  unmindful  of  any  pain  or  affliction.  She 
has  a  strange  .sweetness  in  her  mind,  and  singular  purity  in  her 
affections;  is  most  just  and  conscientious  in  all  her  conduct, 
and  you  could  not  persuade  her  to  do  anything  wrong  or  sinful, 
if  you  would  give  her  all  the  world,  lest  she  should  offend  this 
great  Being.  She  is  of  a  wonderful  calmness  and  universal 
benevolence  of  mind;  especially  after  this  great  Being  has 
manifested  Himself  to  her  mind,  she  will  sometimes  go  about 
from  place  to  place  singing  sweetly;  and  seems  to  be  always 
filled  with  joy  and  pleasure  and  no  one  knows  for  what.  She 
loves  to  be  alone  walking  in  the  fields  and  groves,  and  seems 
to  have  some  one,  always  invisible,  conversing  with  her." 

Origin  of  the  Awakening. — The  commencement  of  what 
has  been  known  as  the  Great  Awakening  was  from  a  series  of 
sermons  by  Mr.  Edwards  on  the  doctrine  of  "Justification  by 
Faith."  Among  the  most  efifective  means  in  carrying  on  the 
work  were  his  sermons,  proving  that  "  Every  mouth  shall  be 
stopped"  at  the  day  of  judgment,  and  that  "  Nothing  at  any  one 
moment  keeps  Wicked  Men  out  of  Hell,  but  the  Pleasure  of 
God."  Mr.  Edwards's  own  testimony  was  that  no  discourses 
had  been  more  remarkably  blessed  than  those  in  which  the 
doctrine  of  God's  absolute  sovereignty  in  regard  to  the  salvation 
of  sinners,  and  his  just  liberty  with  regard  to  answering  their 
prayers,  were  insisted  on.  Conceive  who  can,  the  impression 
that  must  have  followed  the  handling  of  these  themes  by  such 
a  mind  and  heart,  and  by  one  who  had  pondered  them  so  deeply! 

The  revival,  as  has  been  already  said, began  at  Northampton, 
but  spread  very  soon  into  other  towns.  Many,  hearing  of  what 
was  taking  place  in  Northampton,  came  into  the  town  to  see  for 


FIRST    ERA    OF    REVIVALS.  1 3 

themselves  what  was  going  on.  Many  of  these,  not  knowing 
what  to  make  of  it,  ridiculed  the  revival,  and  said  that  the 
effects  of  it  were  from  a  "distemper." 

One  of  the  early,  if  not  the  first,  conversions  was  that  of  a 
young  woman  who  was  notorious  for  her  gaiety  and  dissipa- 
Remarkable  tion.  Her  conversion  occurred  after  deep  convic- 
Conversion.  tion,  of  which  Mr.  Edwards  was  ignorant  until 
she  came  to  converse  with  him.  At  first  he  had  the  fear  that, 
because  of  her  previous  life,  it  would  bring  the  revival  into 
disrepute,  and  create  prejudice ;  but  the  reverse  of  this  proved  to 
be  the  case.  The  news  of  her  conversion  flew  like  lightning 
through  the  community,  and  the  hearts  of  the  young  people 
were  deeply  moved.  Her  case  was  so  genuine  that  it  created 
a  most  profound  and  widespread  impression.  A  deep  concern 
seemed  at  once  to  prevail  all  over  the  town  and  among  those  of 
all  ages  and  conditions.  The  interest  that  pervaded  the  whole 
community  was  so  deep  that  everything  besides  seemed  almost- 
forgotten.  Only  duty  seemed  to  make  men  attend  to  business. 
All  were  eager  to  make  the  most  of  the  opportunities  for  secur- 
ing the  salvation  of  their  souls.  Meetings  held  in  private 
houses  were  greatly  thronged ;  while  the  work  of  conversion 
was  going  on  in  a  most  astonishing  manner,  and  increased  from 
day  to  day.     Souls  came  to  Jesus  Christ  by  flocks,  as  it  were. 

In    his  "Narrative    of    Surprising  Conversions,"    Edwards 
writes : 

"  This  work  of  God,  as  it  was  carried  on  and  the  number 
of  true  saints  multiplied,  soon  made  a  glorious  alteration 
Transformation  in  the  town;  SO  that  in  the  spring  and  sum- 
Wrought,  mer  following  anno  1735,  the  town  seemed  to 
be  full  of  the  presence  of  God:  it  never  was  so  full  of  love  nor 
so  full  of  joy;  and  yet  so  full  of  distress  as  it  was  then.  There 
were  remarkable  tokens  of  God's  presence  in  almost  every 
house.  It  was  a  time  of  joy  in  families  on  the  account  of  sal- 
vation's being  brought  unto  them  ;  parents  rejoicing  over  their 
children  as  newborn,  and  husbands  over  their  wives,  and  wives 
over  their  husbands.  The  goings  of  God  were  then  seen  in  his 
sanctuary,  God's  day  was  a  delight,  and  his  tabernacles  were 
amiable.  Our  public  assemblies  were  then  beautiful;  the  con- 
gregation was  alive  in  God's  service,  everyone  earnestly  intent 
on  the  public  worship,  every  hearer  eager  to  drink  in  the  words 
of  the  minister  as  they  came  from  his  mouth ;  the  assembly  in 


14  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

general  were,  from  time  to  time,  in  tears  while  the  word  was 
preached ;  some  weeping  with  sorrow  and  distress,  others  with 
joy  and  love,  others  with  pity  and  concern  for  the  souls  of  their 
neighbors." 

Eventually  the  work  reached  South  Hadley,  Suffield,  Sunder- 
land, Deerfield,  Hatfield,  West  Springfield,  Longmeadow,  En- 
field, Hadley,  Northfield,  in  Massachusetts.  In  Connecticut  it 
spread  to  Windsor,  East  Windsor,  Lebanon,  Durham,  Stratford, 
Ripton,  New  Haven,  Guilford,  Mansfield,  Tolland,  Hebron, 
Bolton,  Preston,  Groton,  Woodbury.  It  is  said  that  one  hun- 
dred and  fifty  towns  were  visited  by  these  revivals. 

Influence  in  Other  Colonies. — Of  the  extension  of  the 
work  beyond  New  England  Edwards  writes,  in  the  account 
already  mentioned : 

"  But  this  shower  of  divine  blessing  has  been  yet  more  exten- 
sive. There  was  no  small  degree  of  it  in  some  parts  of  the  Jer- 
sies;  as  I  was  informed  when  I  was  at  New  York  (in  a  long 
journey  I  took  at  that  time  of  the  year  for  my  health),  by  some 
people  of  the  Jersies,  whom  I  saw,  especially  the  Rev.  Mr.  Wil- 
liam Tennent,  a  minister  who  seemed  to  have  such  things  much 
at  heart,  who  told. me  of  a  very  great  awakening  of  many  in  a 
place  called  The  Mountains  under  the  ministry  of  one  Mr.  Cross; 
and  of  a  very  considerable  revival  of  religion  in  another  place 
under  the  ministry  of  his  brother,  the  Rev.  Mr.  Gilbert  Ten- 
nent; and  also  at  another  place,  under  the  ministry  of  a  very 
pious  young  -gentleman,  a  Dutch  minister,  whose  name  as  I 
remember,  was  Freelinghousen." 

How  extensive  the  revival  seemed  in  those  days  can  only  be 
understood  by  considering  the  great  changes  that  have  been 
made  in  our  ideas  of  magnitude  and  numbers  by  the  increased 
facilities  in  communication,  the  extended  settlement  of  the 
country,  and  the  immense  increase  of  its  population.  In  my 
boyhood,  Ohio  had  but  begun  to  be  settled,  and  the  farewell  was 
final  to  the  early  emigrants  who  set  out  for  it.  I  remember 
almost  crying  my  eyes  out,  as  I  bade  good-by  to  a  cousin  of 
my  mother's,  to  whom  I  was  strongly  attached.  When  the 
limited  territory  included  in  this  movement  is  considered,  the 
results  are  indeed  marvelous.  All  New  England  could  have 
hardly  contained  as  many  souls  as  are  now  to  be  found  in  the 
city  of  Providence,  Rhode  Island.  Very  much  the  greater  part 
of  what  is  now  the  State  of  New  York  was  the  merest  wilder- 


FIRST    ERA    OF    REVIVALS.  T^ 

ness,  as  was  the  case  with  Pennsylvania.  A  revival  of  equal 
results  to-day  in  the  territory  included  in  the  Great  Awakening- 
would  number  millions  of  converts.  There  have  been  within 
a  comparatively  limited  time  awakenings  in  which  from  fifty 
thousand  to  a  hundred  thousand  conversions  have  been  reported 
as  taking  place. 

Before  the  Great  Awakening  there  were  in  various  parts  of 
the  country  seasons  of  interest  resulting  in  conversions;  but 
they  were  mainly  in  single  parishes  and  were  not  denominated 
revivals.  Dr.  Stoddard,  who  was  Edwards's  grandfather  and 
his  predecessor  at  Northampton,  is  reported  to  have  said  that 
five  such  seasons  occurred  under  his  pastorate  in  that  place. 

President  Edwards  estimated  that  more  than  three  hundred' 
were  converted  in  six  months  in  Northampton,  including  per- 
sons of  all  ages  from  the  child  four  years  old  to  the  man  of 
seventy.  Eighty  were  received  into  the  church  at  one  time, 
and  their  appearance  deeply  affected  the  congregation.  Sixty 
more  were  received  at  the  next  communion. 

SECTION   SECOND. 
The  General  Movement  Under  Whitefield.* 

I.   General  Character  and  Relations  of^Whitefield's  Work, 

But  the  great  exponent  of  the  awakening  in  the  eighteenth 
century,  its  chosen  mouthpiece  in  the  American  Colonies  and 

Whitefield  among  those  of  the  Calvinistic  faith  in  the  British 
the  Great       Islands,  was  George  Whitefield,  one  of  the  most 

Evangelist,  remarkable  preachers  "  and  evangelists  of  the 
modern  ages.  He  received  his  training  under  the  same  influ- 
ences as  John  Wesley,  and  was  in  perfect  sympathy  with  him 
in  the  general  spiritual  movement  of  that  day.  In  the  early 
portions  of  their  ministry  they  cordially  cooperated  in  the  work 
in  Great  Britain.  Later,  however,  there  came  an  alienation 
and  a  separation  that  greatly  limited  the  usefulness  of  White- 
field  in  England,  and  doubtless  had  much  to  do  providentially 
with  his  making  the  American  Colonies  the  chief  scene  of  his 
permanent  work.  The  separation  from  Wesley  was  mainly  on 
the  lines  of  doctrinal  belief,  while  in  the  case  of  the  evangelical 

*  Drawn  mainly  from  "Memoirs  of  Rev.  George  "Whitefield,"  by  John 
Gillies,  D.D.     Hartford:  Edwin  Hunt,  6  Asylum  Street,  1845. 


1 6  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

workers  who  followed  the  Wesleys  the  separation  from  those 
who  remained  loyal  to  the  Church  of  England  was  on  the 
ground  of  church  polity.  Whitefield  was  not  possessed  of  John 
Wesley's  organizing  and  administrative  ability,  but  was  greatly 
his  superior  in  eloquence  and  fervor.  Indeed,  many  of  those 
who  heard  Whitefield  regarded  him  as  the  most  eloquent  of 
men,  and  the  traditions  of  the  remarkable  effects  produced,  not 
only  by  his  sermons  but  by  the  very  tones  of  his  voice,  are  still 
The  Stolen      handed   down.     A   curious  instance,  illustrating 

Forearm  this  feature,  occurred  many  years  since.  The 
Bone.  forearm     bone   of   Whitefield 's   right    arm    dis- 

appeared from  its  casket  under  the  pulpit  in  the  old  Federal 
Street  church  in  Newburyport,  Mass.,  where  he  was  buried. 
Many  months  after  a  box  was  sent  by  express  to  the  authorities 
of  the  church  by  some  one  living  in  Great  Britain.  On  open- 
ing the  box  it  was  found  to  contain  the  missing  forearm  bone 
of  Whitefield,  accompanied  by  a  note  from  the  man  who  had 
sent  the  box.  In  this  note  he  said  that  he  had  had  an  intense 
desire  to  possess  this  right  arm  of  the  most  eloquent  man  that 
ever  lived,  and  so  had  taken  it  from  its  receptacle  and  carried 
it  with  him  to  England;  but  conscience  had  compelled  him  to 
restore  it  to  the  church  and  to  its  original  place. 

While  Whitefield  accomplished  much  in  England,  the  Ameri- 
can Colonies  were  his  peculiar  field  of  usefulness.  As  he  passed 
America  the     over   the    original    Colonies,    preaching   in    the 

Field  of  churches  and  on  the  open  commons  everywhere 
Whitefield.  to  thousands  and  tens  of  thousands  of  eager  lis- 
teners, the  zeal  that  fired  his  soul  took  possession  of  vast  multi- 
tudes of  others  and  resulted  in  the  transformation  of  the  whole 
spirit  and  character  of  the  American  Church.  In  New  England 
he  cooperated  with  and  supplemented  the  work  of  Jonathan 
His  Edwards.     His  influence  over  the  Tennents  and 

Coadjutors.  their  associates  in  the  Middle  Colonies  was  espe- 
cially great,  so  that  many  of  them  took  up  his  evangelistic  and 
itinerant  work. 

Estimate  of  Whitefield.— His  biographer's  estimate  of  the 
place  occupied  and  the  work  accomplished  by  Whitefield  is 
doubtless  correct.     He  writes  in  his  Introduction,  as  follows: 

"No  individual, in  these  latter  days,  has  so  identified  himself 
with  the  growth  and  spread  of  practical  religion,  in  England 
and  America,   as  Whitefield.     Divines  and  theologians  there 


FIRST    ERA    OF    REVIVALS.  1 7 

have  been,  and  still  are,  not  a  few  of  far  greater  depth,  acute- 
ness,  and  comprehension.  They  are  burning  and  shining  lights, 
and  revolved  v^ith  no  rival  or  secondary  glory  in  their  appointed 
spheres.  They  have  done  well,  and  to  them  be  awarded  all 
due  honor  and  praise.  Whitefield  can  not  and  would  not  meas- 
ure  strength  with   them   here.     It  was  appointed  to  him  to 

Purely  preach;  and  before  a  crowd  of  drowsy  worldlings, 

a  Preacher,  be  to  him  the  honor  of  having  no  equal  or  rival 
in  the  service  of  his  Master.  To  compare  Whitefield  with 
Edwards  is  impossible  and  absurd;  it  is  like  comparing  Sir 
Isaac  Newton  with  Milton  as  intellectual  giants,  or  the  air 
with  the  earth  as  the  conditions  of  animal  existence.  Like  his 
Master,  'who  had  a  mountain  for  his  pulpit,  and  the  heavens 
for  his  sounding-board ;  and  who,  when  his  Gospel  was  refused 
by  the  Jews,  sent  his  servants  into  the  highways  and  hedges;' 
he  imprisoned  not  his  voice  within  the  bounds  of  ecclesiastical 
limitation,  but  going  forth  into  a  temple  not  made  with  hands, 
he  bore  the  glad  tidings  of  the  Gospel  as  far  as  the  air  would 
reverberate  them,  to  as  many  of  those  speaking  his  vernacular 
tongue  as  the  measure  of  his  health,  strength,  and  years  would 
allow.  Probably  no  one  since  Luther  and  Calvin  has  been  such 
a  chosen  vessel  for  bearing  the  errands  of  mercy  to  the  multi- 
tude ;  no  one  has  been  so  gifted  with  an  almost  inherent  apti- 
tude for  converting  his  very  adversities  and  afflictions  into 
instruments,  without  which  the  very  ends  they  wgre  intended 
to  frustrate  would  have  been  far  less  successfully  accomplished. 
In  this  country  especially,  his  name  will  be  affectionately  and 
Transformed  reverently  reverted  to,  as  having  struck  an  almost 
the  American    miraculous  life  into  a  lethargic  Church,  and  as 

Church.  having  put  to  shame  the  contemptuous  indiffer- 
ence of  unbelievers.  Under  God,  he  changed  our  sterile  relig- 
ious wastes  into  verdant,  heavenly  pastures,  and  sowed  on  good 
ground  those  seeds  of  practical  piety  whose  fruits  yet  bless  and 
ennoble  us  in  the  institutions  and  habits  that  have  been  handed 
down  to  us  from  the  religion  of  the  last  generation.  More  than 
any  other  he  is  sacredly  embalmed  in  the  religious  remem- 
brances of  these  people. " 

Connection  with  Princeton.— Whitefield's  connection  with 
the  College  of  New  Jersey  at  Princeton  is  a  matter  of  peculiar 
interest.  It  was  probably  soon  after  1730  that  William  Ten- 
nent  built  the  Log  College  at  Neshaminy,  about  twenty  miles 


lb  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

west  from  Trenton,  N.  J.  Whitefield's  Diary  gives  an  account 
of  his  visit  to  the  Log  College  in  November,  1739,  and  of  his 

Visit  to  the  preaching  in  the  meeting-house  yard  to  three 
"Log  College."  thousand  people,  and  of  the  spiritual  impulse 
given  to  the  work  at  that  place.  That  visit  of  Whitefield 
to  the  old  Log  College  was  one  of  the  most  important  events 
that  have  occurred  in  the  history  of  the  Presbyterian  Church. 
He  infused  his  own  spirit  of  zeal  and  earnestness  into  that  little 
community  in  the  forests  along  the  Delaware  River.  The 
Tennents  were  strongly  drawn  to  him,  and  a  little  later  we 
find  Gilbert,  the  most  powerful  and  eloquent  of  the  Ten- 
nent  family,  engaged  with  him  in  evangelistic  labors  in  the 
Eastern  Colonies.  Whitefield  tarried  but  a  day  at  the  Log 
College,  but  the  spirit  of  his  Master  tarried  many  days,  and 
there  laid  the  foundations  for  what  of  freedom  and  life  and 
vigor  has  characterized  the  Presbyterian  Church  since  that  day. 
The  great  religious  controversy  that  grew  out  of  the  Whitefield 
revival  and  views  resulted  in  the  schism  in  the  Presbyterian 
Church  in  1741.  That  schism  made  it  necessary  to  remove  the 
training  school  from  the  Log  College  nearer  to  the  center  and 
to  New  York  city.  It  was  resolved  to  build  a  college  eastward 
of  the  Delaware  River  that  would  furnish  a  supply  of  ministers 
Origin  ^^^  ^^^  church.     The  awakened  and  quickened 

of  Princeton  branch  of  the  church  felt  that  it  could  no  longer 
College.  depend  upon  Yale  College  for  its  supply  of  min- 
isters. That  college  was  not  in  sympathy  with  the  revival 
movement;  in  fact,  the  excesses  of  Davenport  in  Eastern  Con- 
necticut had  strongly  prejudiced  the  college  against  it.  White- 
field  and  Gilbert  Tennent,  with  their  gospel  of  living  power, 
had  been  over  New  England  in  1740.  At  New  Haven  and 
Milford  the  preaching  of  Gilbert  Tennent  seems  to  have  been 
with  great  power.  Young  David  Brainerd,  then  a  student  in 
Yale  College,  was  greatly  moved  and  roused  by  it.  His  eyes 
were  opened  to  see  his  own  condition  and  that  of  those  around 
him,  and  he  entered  with  all  his  soul  into  the  movement.  The 
college  faculty  did  their  best  to  exclude  the  revivalists  from 

Expulsion  of  ^^®  regions  around  New  Haven,  and  forbade  at- 
Brainerd        tendance  upon  the  meetings.-    Brainerd  attended, 

from  Yale.  and  was  soon  after  expelled  from  the  college  for 
uttering  in  private  a  sentence  of  eight  monosyllables  against 
one  of  the  instructors. 


FIRST    ERA    OF    REVIVALS.  1 9 

The  expulsion  of  Brainerd  from  Yale  College  is  worthy  of 
special  notice  because  of  its  bearing  upon  the  founding  of  the 
College  of  Nev^  Jersey.  Not  long  after  this  Brainerd  made 
the  acquaintance  of  Drs.  Dickinson  and  Burr,  pastors  of  the 
churches  at  Elizabethtown  and  Newark,  and  through  their 
influence  and  that  of  Mr.  Tennent  was  appointed  missionary 
to  the  Indians.  The  treatment  received  by  Brainerd  at  the 
hands  of  the  faculty  of  Yale  College  induced  these  men  to  hast- 
en the  execution  of  their  purposes  of  erecting  a  college  of  their 
own  in  New  Jersey.  Mr.  Burr  declared  at  that  time  that  "  if 
it  had  not  been  for  the  treatment  received  by  Mr.  Brainerd  at 
Yale,  New  Jersey  College  would  never  have  been  erected." 
The  first  charter  for  Princeton  was  obtained  by  the  Synod  of 
New  Jersey  in  1746.  The  present  charter  was  granted  by 
Governor  Belcher,  of  New  Jersey,  September  14,  1748. 

Whitefield  Raises  the  Funds  for  Princeton.— By  a  re- 
markable providence,  in  strange  accordance  with  the  fitness  of 
things,  Whitefield  was  indirectly  to  be  the  builder,  as  he  had 
indirectly  been  the  founder,  of  the  new  college.  It  will  be 
interesting  to  see  how  this  came  about.  Efforts  were  made  to 
collect  a  fund  for  building.  It  could  not  be  done  in  America. 
The  people  of  the  country  had  little  to  give.  One  pound  would 
then  go  as  far  as  five  pounds  now,  and  was  harder  to  get  than  a 
hundred  pounds  now.  So  in  1753  they  sent  abroad  as  their 
agents  two  of  the  most  remarkable  and  eloquent  men  of  the 
Colonies:  Rev.  Gilbert  Tennent,  then  of  Philadelphia,  and 
Rev.  Samuel  Davies,  afterward  president  of  the  college,  but 
then  of  Hanover,  Va.  Providentially  Whitefield  was  then 
abroad.  He  assisted  them  as  representatives  of  the  living  and 
progressive  religion  of  America  in  presenting  the  claims  of  the 
new  college.  Baptists,  Presbyterians,  Independents,  and  even 
non-churchmen,  contributed,  and  Tennent  and  Davies  reached 
home  in  1755  with  the  money  necessary  to  build  Nassau  Hall. 

For  a  century  and  more  these  great  and  earnest  men  have 
slept — the  fiery  Tennents  in  the  rural  church-yard  immortalized 
by  their  names;  the  sage  Edwards,  with  Dickinson  and  Burr, 
and  the  rest  of  the  early  names  in  that  long  line  of  illustrious 
dead,  in  the  college  cemetery  at  Princeton ;  the  sainted  Brain- 
erd in  that  hallowed  and  retired  spot  in  the  old  burial-place  of 
beautiful  Northampton,  on  the  banks  of  the  Connecticut ;  the 
eloquent  and  devoted  Whitefield  under  the  altars  of  the  old 


20  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    Cx  URCH. 

Federal  Street  Church  at  Newburyport,  Mass.,  as  i'  his  very 
ashes  must  yet  preach  to  the  passing  generations  of  perishing 
men;  but  the  College  of  New  Jersey  lives  still  in  ever-in- 
creasing honor  and  power,  as  preeminently  the  Calvimstic  college 
of  revv^ah  on  this  Western  Continent. 

The  Doctrine  of  Whitefield's  Preaching.— Whitefield, 
like  Jonathan  Edwards,  dwelt  powerfully  in  his  preaching  on 
the  lost  condition  of  men,  but  he  especially  exalted  the  wonder- 
ful love  and  grace  of  God  in  saving  lost  sinners  through  justifi- 
cation by  faith.  He  dwelt  upon  the  lost  condition  of  men  to 
emphasize  the  love  and  grace  of  God.  Some  of  the  themes  of 
his  discourses  will  illustrate  this.  Among  these  are  such  as  the 
following :  "  The  Lord  our  Righteousness ;" — "  The  Seed  of  the 
Woman,  and  the  Seed  of  the  Serpent;" — "Saul's  Conversion;" 
— "Christ  the  Believer's  Wisdom,  Righteousness,  Sanctification, 
and  Redemption ;" — "  The  Pharisee  and  Publican ;" — "  The  Holy 
Spirit  Convincing  the  World  of  Sin,  Righteousness,  and  Judg- 
ment;"—"The  Eternity  of  Hell  Torments;"— "  The  Method  of 
Grace ;" — "  Soul  Prosperity ;" — "  Soul  Dejection ;" — "  Neglect  of 
Christ  the  Killing  Sin." 

These  facts  and  statements  will  help  to  a  better  understand- 
ing of  the  following  account  of  the  gracious  work  of  God  accom- 
plished through  Whitefield's  instrumentality. 

II.  Whitefield's  Early  Life  and  Career. 

George  Whitefield  was  born  at  Bell  Inn,  in  the  city  of  Glou- 
cester, England,  on  the  i6th  day  of  December,  Old  Style,  17 14. 
He  was  not  an  exception  to  the  rule,  "  that  not  many  wise  men 
after  the  flesh,  not  many  mighty,  not  many  noble,  are  called." 
His  peculiar  endowments  were  those  of  the  preacher,  and  of  the 
preacher  merely,  so  that  his  life  has  little  of  interest  in  it  except 
as  connected  with  his  mission  in  saving  souls. 

Whitefield's  early  life  was  no  exception  to  the  rule  that  God 
always  prepares  his  special  instruments  for  their  work  in  his 

His  Life  own  way,  which  is  always  the  best  way.  A  few 
a  Plan  of  God.  facts  are  of  special  interest.  His  father,  an  inn- 
keeper, died  when  George  was  two  years  old ;  but  his  mother 
continuing  to  keep  the  inn,  he  was  early  made  acquainted  with 
the  practical  things  of  this  life. 

Gifted  with  a  strong  nature,  his  own  subsequent  confessions 


FIRST    ERA    OF    REVIVALS.  21 

shov^  that  the  Holy  Spirit  led  him  through  an  experience  cal- 
culated to  develop  in  him  that  unparalleled  "  intensity  of  relig- 
Early  ious  fervor,  energy,  and  decision,"  of  which  his 

Religious  later  life  gave  proof.  His  biographers  say  of 
Experiences.    jj|g  earlier  experiences : 

"  Judged  by  the  terrible  scrutiny  of  his  own  severe  standard 
of  self-examination  in  after  life,  he  was  preeminently  debased, 
and  proved  his  native  depravity  of  disposition  by  a  series  of 
wantonly  wicked  actions;  yet  his  conscience  was,  at  this  time, 
tender  enough  to  excite  remorse  and  penitence  for  his  youthful 
freaks,  and  to  render  him  easy  to  be  affected  by  religious  truth. 
He  describes  himself  as  froward  from  his  mother's  womb ;  so 
brutish  as  to  hate  instruction;  stealing  from  his  mother's 
pocket;  and  frequently  appropriating  to  his  own  use  the  money 
that  he  took  in  the  house.  'If  I  trace  myself,'  he  says,  'from 
my  cradle  to  my  manhood,  I  can  see  nothing  in  me  but  a  fitness 
to  be  damned:  and  if  the  Almighty  had  not  prevented  me  by 
his  grace,  I  had  now  either  been  sitting  in  darkness  and  in  the 
shadow  of  death,  or  condemned,  as  the  due  reward  of  my  crimes, 
to  be  forever  lifting  up  my  eyes  in  torments. '  Yet  Whitefield 
could  trace  early  movings  of  his  heart,  which  satisfied  him  in 
after  life  that  God  loved  him  with  an  everlasting  love,  and  had 
separated  him  even  from  his  mother's  womb,  for  the  work  to 
which  He  afterward  was  pleased  to  call  him.  He  had  a  devout 
disposition  and  a  tender  heart,  so  far  as  these  terms  can  fitly 
characterize  unregenerate  men." 

Between  the  ages  of  twelve  and  fifteen  he  was  at  the  public 
school,  and  made  good  progress  in  the  Latin  classics.  At  this 
early  date  his  native  powers  of  eloquence  began  to  be  devel- 
oped, in  the  speeches  delivered  at  the  annual  visitations.  His 
mother's  second  marriage,  when  George  was  ten  years  of  age, 
turning  out  badly,  he  persuaded  her,  before  he  was  fifteen,  to 
take  him  from  school,  as  the  way  to  a  college  education  seemed 
closed  to  him,  and  he  thought  further  classical  study  in  the 
public  school  would  spoil  him  for  a  tradesman.  He  began,  at 
first  occasionally,  to  assist  his  mother,  now  in  straitened  cir- 
cumstances, in  the  menial  service  of  the  inn,  and  at  length 
"put  on  his  blue  apron,  washed  mops,  cleaned  rooms,  and 
became  a  professed  and  common  drawer." 

He  seems  to  have  had  a  notion  from  his  early  childhood  of 
becoming  a  minister,  and  would  imitate  ministers  in  reading 


22  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH, 

prayers,  and  in  other  ways.  He  was  not  without  religious  im- 
pressions at  a  very  early  period,  and  while  employed  in  the 
menial  tasks  of  the  inn,  he  managed  to  write  or  compose  some 
sermons.     He  sometimes  spent  a  whole  night  reading  the  Bible. 

But  Providence  soon  opened  the  way  for  him  to  enter  Oxford 

The  Way       University.     One   day   a   servitor   of   Pembroke 

Opened  to  the  College  called  upon  his  mother,  and  in  the  course 

University,      q£  conversation  told  her  that  he  had  been  more 

than  able  to  support  himself  at  college  that  term. 

"This  will  do  for  my  son,"  she  exclaimed;  and  turning  to 
him  she  said :  "  Will  you  go  to  Oxford,  George?"  She  secured 
the  promises  of  friends  to  secure  the  place  of  a  servitor  for  her 
son,  and  then  sent  him  back  to  the  grammar  school  to  complete 
his  preparation.  He  now  devoted  himself  to  study,  cut  loose 
from  bad  associates,  gave  up  all  evil  and  idle  courses,  entered 
into  the  communion  of  the  church,  and  led  a  life  of  prayer;  so 
that  when  his  preparation  for  Oxford  was  completed  he  was 
already,  outwardly  at  least,  making  religion  the  main  business 
of  his  life. 

At  Oxford,  for  a  year  or  two  after  his  entrance,  he  was  almost 
without  congenial  associates.  It  was  an  age  of  abounding  and 
extreme  impiety  and  corruption,  and  he  was  harassed  and 
tempted  by  his  godless  associates,  especially  by  his  chamber 
fellows,  who  tried  to  force  him  to  join  them  in  these  riotous 
modes  of  living.  His  persistent  refusal  at  last  made  them  let 
him  alone  to  pursue  his  own  course  in  peace.  The  danger  he 
saw  he  had  escaped  from  led  him  to  recognize  and  feel  the 
importance  of  a  Christian  life  as  a  protection  from  the  tempta- 
tions surrounding  him,  and  a  formal  external  reformation  took 
place  which  his  friends  noticed.  By  a  remark  of  one  of  them, 
he  saw  that  they  were  supposing  him  to  have  reformed  his 
inward  as  well  as  his  outward  life,  and  his  conscience  smote 
him  that  it  was  only  an  external  reformation,  and  he  says,  "  God 
deeply  convicted  me  of  hypocrisy."  Under  this  conviction  he 
became  prayerful,  fasting  and  attending  to  other  religious 
duties.  At  Oxford  he  steadily  refused  to  join  in  the  common 
revelry,  which  caused  him  to  be  regarded  as  a  singular  "  old 
fellow."  He  sadly  missed  the  guidance  and  influence  of  some 
intelligent,  faithful  Christian  friend,  and  seemed  to  be  left  alone 
to  find  his  way  out  into  the  light  of  the  spiritual  day.  He  had 
the  Bible;  but  he  misunderstood  and  misinterpreted  it.     After 


FIRST    ERA    OF    REVIVALS.  23 

a  sorrowful  and  lengthy  experience,  involving  great  suffering 
both  bodily  and  mental  so  that  an  illness  of  many  weeks  fol- 
lowed, he  remained  in  this  sad  plight  until  one  day  he  became 
His  Spiritual  intensely  thirsty,  and  the  words  of  Christ,  "  I 
Conversion,  thirst,"  came  to  him,  and  the  fact  that  it  was  near 
the  time  of  the  close  of  the  Savior's  sufferings.  He  says,  I 
threw  myself  on  the  bed  and  cried  out  "I  thirst,  I  thirst;" 
and  from  this  point  his  burdens  left  him  and  he  soon  acquired 
peace  and  rest. 

The  companionship  he  needed  and  desired  was  soon  given 
him.  The  men  who  were  to  be  instrumental  in  the  greatest 
religious  movement  since  the  Reformation  were  to  be  brought 
together  in  intimate  association  and  friendship.  The  Wesleys, 
John  and  Charles,  were  already  in  Oxford,  and  through  the 
influence  of  their  pious  parents  were  already  ripening  for  their 
great  work.  Whitefield  made  their  acquaintance.  They  united 
with  others  in  forming  the  "Holy  Club."  The  students  deri- 
sively called  them  the  Sacramentarians,  Bible  Bigots,  Bible 
Moths,  the  Godly  Club.  They  came  to  be  known  as  Metho- 
The  "  Holy      dists.     The  Holy  Club  was  "  finally  composed  of 

Club,"  or  the  following  persons,  the  originators  and  first 
"  Methodists."  champions  of  Methodism  :  Mr.  John  Wesley,  fel- 
low of  Lincoln  College,  Mr.  Charles  Wesley,  student  of  Christ's 
Church,  Mr.  Richard  Morgan,  of  Christ's  Church,  Mr.  Kirk- 
ham,  of  Merton  College,  Mr.  Benjamin  Ingham,  of  King's 
College,  Mr.  Broughton,  of  Exeter,  Mr.  Clayton,  of  Brazenose 
College,  Mr.  James  Hervey,  author  of  the  Meditations,  of 
Pembroke  College.  Some  six  or  eight  of  their  pupils  also 
joined  them,  and  the  whole  company  amounted  to  fifteen." 
By  the  grace  of  God,  these  were  to  be  the  master  spirits  in 
awakening  the  English  world  to  a  new  religious  life, — the 
Wesleys  laying  the  foundation  for  the  great  Methodist  com- 
munion in  all  lands;  Hervey  with  his  associates  starting  in  the 
Church  of  England  itself  the  movement  to  which  she  owes  sub- 
stantially her  subsequent  spiritual  power  and  Christian  activity ; 
Whitefield,  besides  giving  an  impulse  to  the  Established 
Church,  shaping  also  the  great  body  of  Dissenters  in  Great 
Britain  and  beyond  the  seas.  His  connection  with  these  men 
exerted  a  marked  influence  upon  his  character  and  career. 

But  a  character  so  ardent  and  precipitate  by  nature,  so 
enthusiastic  and  vehement  in  feeling,  so  fertile  in  imagination 


24  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH, 

and  so  little  given   to   logic,  needed  a  deeper  law-work  and 
moral  training  to  complete  the  preparation  for  the  career  to 
A  Deeper     which  it  was  destined.     His  biographer  writes: 
Law-Work.  "  In  seeking,  however,  to  attain  that  'peace  of 

mind  that  passeth  all  understanding'  his  vehemence  and  ar- 
dency of  character  betrayed  him  into  many  ill-judged  processes 
of  moral  discipline  and  self-subjugation. 

"  He  describes  himself  as  having  all  sensible  comforts  with- 
drawn from  him,  overwhelmed  with  a  horrible  fearfulness  and 
dread,  all  power  of  meditation,  or  even  thinking,  taken  away, 
his  memory  gone,  his  whole  soul  barren  and  dry,  and  his  sen- 
sations, as  he  imagined,  like  those  of  a  man  locked  up  in  iron 
armor.  'Whenever  I  knelt  down,*  he  says,  'I  felt  great  pres- 
sure both  on  soul  and  body;  and  have  often  prayed  under  the 
weight  of  them  till  the  sweat  came  through  me,  God  only 
knows  how  many  nights  I  have  lain  upon  my  bed,  groaning 
under  what  I  felt.  Whole  days  and  weeks  have  I  spent  in  lying 
prostrate  on  the  ground  in  silent  or  vocal  prayer.'  In  this 
state  he  began  to  practise  austerities,  such  as  the  monkish  dis- 
cipline encourages :  he  chose  the  worst  food,  and  affected  mean 
apparel ;  he  made  himself  remarkable  by  leaving  off  powdering 
in  his  hair,  when  every  one  else  was  powdered,  because  he 
throught  it  becoming  a  penitent;  and  he  wore  woollen  gloves, 
a  patched  gown,  and  dirty  shoes,  as  visible  signs  of  humility. 
Such  conduct  drew  upon  him  contempt,  insult,  and  the  more 
serious  consequence,  that  part  of  the  pay  on  which  he  depended 
for  his  support  was  taken  from  him  by  men  who  did  not  choose 
to  be  served  by  so  slovenly  a  servitor.  Other  practises  injured 
his  health :  he  would  kneel  under  the  trees  in  Christ  Church 
walk,  in  silent  prayer,  shivering  the  while  with  cold,  till  the 
great  bell  summoned  him  to  his  college  for  the  night;  he  ex- 
posed himself  to  cold  in  the  morning  till  his  hands  were  quite 
black :  he  kept  Lent  so  strictly  that,  except  on  Saturdays  and 
Sundays,  his  only  food  was  coarse  bread  and  sage  tea,  without 
sugar.  The  end  of  this  was,  that  before  the  termination  of 
forty  days  he  had  scarcely  strength  enough  left  to  creep  upstairs, 
and  was  imder  a  physician  for  many  weeks. 

"  At  the  close  of  the  severe  illness  which  he  had  thus  brought 
on  himself,  a  happy  change  of  mind  confirmed  his  returning 
health ; — it  may  best  be  related  in  his  own  words.  He  says, 
'Notwithstanding  my  fit  of  sickness   continued  six  or  seven 


FIRST    ERA    OF    REVIVALS. 


25 


weeks,  I  trust  I  shall  have  reason  to  bless  God  for  it  through 
the  endless  ages  of  eternity.  For,  about  the  end  of  the  sev- 
The  Light  enth  week,  after  having  undergone  innumerable 
Breaking.  buffetings  of  Satan,  and  many  months  inexpres- 
sible trials,  by  night  and  by  day,  under  the  spirit  of  bondage, 
God  was  pleased  at  length  to  remove  the  heavy  load,  to  enable 
me  to  lay  hold  on  his  dear  Son  by  a  living  faith,  and,  by  giving 
me  the  spirit  of  adoption,  to  seal  me,  as  I  humbly  hope,  even 
to  the  day  of  everlasting  redemption.  But  oh !  with  what  joy, 
joy  unspeakable,  even  joy  that  was  full  of  and  big  with  glory, 
was  my  soul  filled,  when  the  weight  of  sin  went  off,  and  an 
abiding  sense  of  the  pardoning  love  of  God,  and  a  full  assur- 
ance of  faith,  broke  in  upon  my  disconsolate  soul!  Surely  it 
was  the  day  of  my  espousals — a  day  to  be  had  in  everlasting 
remembrance.  At  first  my  joys  were  like  a  spring  tide,  and, 
as  it  were,  overflowed  the  banks.  Go  where  I  would  I  could 
not  avoid  singing  of  psalms  almost  aloud ;  afterward  they  be- 
came more  settled,  and,  blessed  be  God,  saving  a  few  casual 
intervals,  have  abode  and  increased  in  my  soul  ever  since. '" 

His  conflicts  had  thoroughly  humiliated  him  so  that  he  was 
prepared  to  think  well  of  the  attainments  of  others  and  less  of 
his  own.  This  is  shown  by  his  course  in  preparing  sermons. 
He  purposed  preparing  a  hundred  sermons  before  commencing 
to  preach ;  however  he  wrote  but  one,  which  he  lent  to  one  of 
the  neighboring  ministers  to  convince  him  that  he  was  not  fit 
to  be  ordained.  The  clergyman  kept  the  sermon  and  preached 
it  to  his  own  people,  and  sent  it  back  with  a  guinea  to  pay  for 
the  use  of  it !  The  time  had  now  come  for  him  to  enter  upon 
his  work.     He  was  ordained  on  June  20,  1736,     One  week  from 

his  ordination  he  preached  his  first  sermon   in 
His  Ordination.  ,  .  ^.  •  1        /^      •     -^      i  1.^    x        i.i 

his  native  parish.     Curiosity  brought   together 

a  great  many  people;  some  mocked,  but  many  were  impressed. 
The  Bishop  was  told  that  Whitefield  drove  fifteen  people  mad 
by  this  sermon.  The  Bishop  replied  that  he  hoped  the  mad- 
ness might  not  be  forgotten  before  the  next  Sunday.  His 
preaching  was  marked  from  the  beginning.  One  has  de- 
His  Preaching  scribed  it  thus:  "He  poured  forth  the  truth  in  a 
Described,  voice  of  wonderful  flexibility, compass,  and  power, 
and  accompanied  with  the  most  graceful,  impressive,  an(3  ap- 
propriate action.  In  look,  attitude,  and  gesture,  intonation, — 
in  all  that  constituted   the  manner  of   an   orator,  the  world 


26  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

probably  never  saw  his  superior,  perhaps  never  his  equal." 
In  later  years,  when  his  eloquence  had  attracted  general  atten- 
tion, men  of  powerful  and  cultivated  minds,  unmoved  by  the 
truths  he  uttered, — statesmen,  orators,  scholars,  professional 
actors, — Franklin,  Hume,  Chesterfield,  Garrick,  Foote — listened 
spellbound  to  his  eloquence.  Garrick  said  that  Whitefield 
could  make  his  hearers  weep  or  tremble  at  pleasure  by  his  va- 
ried utterance  of  "  Mesopotamia." 

He  went  to  London  first  to  read  prayers  in  the  Tower  chapel. 
After  beginning  to  preach  his  fame  spread  over  all  London,  and 
on  a  single  Sunday  he  preached  four  sermons.  After  laboring 
some  time  in  the  vicinity,  addressing  immense  audiences,  he 
went  to  Bristol,  where  crowds  hung  upon  his  addresses,  people 
climbing  upon  every  elevation  that  they  might  see  and  hear 
him. 

The  doctrine  by  which  he  seemed  especially  to  rouse  men 
was  the  doctrine  of  regeneration  or  the  new  birth.  When, 
before  he  sailed  for  America,  he  went  to  bid  his  friends  at 
Bristol  farewell,  his  biographer  says: 

"  The  mayor  appointed  him  to  preach  before  the  corpora- 
tion; Quakers,  Baptists,  Presbyterians,  people  of  all  denomina- 
tions, flocked  to  hear;  the  churches  were  as  full  on  week-days 
as  they  used  to  be  on  Sundays ;  and  on  Sundays  crowds  were 
obliged  to  go  away  for  want  of  room.  'The  whole  city,'  he 
said,  'seemed  to  be  alarmed.'  But  though  he  says  that  the 
word  was  sharper  than  a  two-edged  sword,  and  that  the  doc- 
trine of  the  new  birth  made  its  way  like  lightning  into  the 
hearers'  consciences,  the  doctrine  did  not  assume  a  fanatic  tone, 
and  produced  no  extravagance  in  public." 

The  scene  of  his  principal  labors  was  now  to  be  decided  upon. 
While  he  was  in  London,  news  from  the  Wesleys,  who  had 
Choosing  a  crossed  over  to  Georgia,  made  him  long  to  follow 
Field.  them ;    but  his  friends  dissuaded  him  from  this. 

But  when  Charles  Wesley  returned  to  England  to  procure  assist- 
ance Whitefield  seemed  to  him  the  right  person;  and  when 
John  Wesley  soon  after  wrote : 

"Only  Mr.  Delamotte  is  with  me,  till  God  shall  stir  up  the 
hearts  of  some  of  His  servants,  who  putting  their  lives  in  His 
hands  shall  come  over  and  help  us,  where  the  harvest  is  so 
great  and  the  laborers  so  few.  What  if  thou  art  the  man,  Mr. 
Whitefield?" 


FIRST    ERA    OF    REVIVALS.  ij 

When,  in  a  later  letter,  Mr.  Wesley  said :  "  Do  you  ask  me 
what  you  shall  have?  Food  to  eat,  and  raiment  to  put  on;  a 
house  to  lay  your  head  in,  such  as  your  Lord  had  not ;  and  a 
crown  of  glory  that  fadeth  not  away," — his  heart  responded  to 
the  call  to  carry  the  Gospel  not  only  to  the  whites  but  to  the 
Indians. 

Although  the  way  was  open  to  an  eligible  location  in  Eng- 
land, he  accepted  in  preference  the  invitation  of  the  Wesleys. 

America        This  decision  greatly  increased  his  popularity. 

Chosen.  Whenever  he  went  to  bid  good-by  to  his  congre- 
gations where  he  had  preached — Bristol,  Bath,  and  particularly 
at  London — multitudes  crowded  to  hear  him.  In  his  parting 
sermon  at  Bristol  the  whole  assembly  was  drowned  in  tears, 
many  following  to  his  lodgings  weeping.  The  next  day  he 
was  employed  from  seven  in  the  morning  until  midnight, 
speaking  to  those  who  had  been  awakened  and  were  troubled 
about  their  soul's  salvation. 

III.  Whitefield's  Entrance  upon  His  Life-Work. 

Whitefield  sailed  for  Georgia  in  December,  1737.  The  offi- 
cers and  crew,  as  well  as  the  soldiers,  gave  him  to  understand 
that  they  regarded  him  as  an  impostor  and  hypocrite,  and  for  a 
while  treated  him  as  such.  "On  the  first  Lord's  day  one  of 
them  played  on  the  hautboy ;  and  nothing  was  to  be  seen  but 
cards,  and  little  heard  but  cursing  and  blasphemy;"  but  he 
managed  to  win  their  confidence  and  respect,  and  read  the 
Scriptures  to  them  twice  a  day.  In  Savannah  he  read  and 
expounded  the  Scriptures  at  five  in  the  morning,  at  ten  read 
prayers  and  preached,  at  three  held  another  service,  and  at 
seven  in  the  evening  expounded  the  catechism. 

The  mission  to  Georgia  was  a  disappointment.  The  invita- 
tion of  the  Wesleys  had  evidently  not  been  well  considered.  If 
Man's  Mistake    it  had  been  it  would  never  have  been  given;  and 

God's  in  that  event  Providence  must  have  found  some 

Opportunity,  otj^gj.  .^^y  ^f  sending  him  to  his  appointed  field. 
The  vessel  carrying  him  sailed  from  the  Downs  only  a  few 
hours  before  the  one  bearing  John  Wesley  home  cast  anchor 
there.  Mr.  Wesley  immediately  sent  to  the  vessel  yet  in  the 
offing  a  letter  containing  these  words: 

"  When  I  saw  God  by  the  wind  which  was  carrying  you  out 


28  THE    BAPTISMS   FIRE    OF    IN    THE    AMERICAN    CHURCH. 

brought  me  in,  I  asked  counsel  of  God.  His  answer  you  have 
enclosed." 

Wesley  had  referred  the  matter  to  chance,  and  the  "  enclo- 
sure" was  a  slip  of  paper  drawn  by  lot,  with  the  words :  "  Let 
him  return  to  London."  Whitefield,  however,  believed  that 
his  call  was  from  God  and  continued  on  his  voyage.  He  found 
the  colony  in  an  infant  state  and  with  a  constitution  that  assured 
its  continuance  in  that  condition.  The  Wesleys  and  their  asso- 
ciates had  labored  very  hard,  but  had  not  succeeded  in  making 
a  specially  favorable  impression  on  the  community.  Some 
were  converted,  and  Whitefield  appeared  to  enjoy  being  among 
the  people. 

Charles  Wesley  had  suggested  to  him  the  establishment  of 
an  Orphan  House,  and  this  seemed  to  him  to  be  desirable.  The 
Orphan  House  way  not  being  open  for  any  large  work,  and  the 
in  Savannah.  Indians  not  being  accessible,  he  sailed  from 
Charleston,  September,  1738,  on  his  return  to  England,  purpos- 
ing to  receive  orders  in  the  Church  of  England  and  to  raise  the 
necessary  funds  for  establishing  an  Orphan  House  in  Savannah. 

So  much  has  been  written  of  this  first  visit  to  America,  not 
that  it  was  of  any  importance  in  itself,  but  because  of  its  influ- 
ence in  opening  the  way  for  the  great  preacher  into  one  of  the 
principal  fields  of  his  evangelistic  work.  Charles  Wesley's  sug- 
Man's  Folly,  gestion  of  an  Orphan  House  in  Savannah  was  by 
but  in  the  Plan,  no  means  a  wise  one,  and  Whitefield's  taking  up 
of  the  project  was  certainly  not  very  good  evidence  of  his  own 
discretion ;  indeed,  he  afterward  became  deeply  conscious  of  the 
folly  of  such  an  enterprise  in  a  wilderness  almost  without 
inhabitants,  and  it  became  one  of  the  great  annoyances  and 
burdens  of  his  life.  Had  he  not  undertaken  it,  his  six  subse- 
quent visits  to  the  Colonies  would  probably  not  have  been 
made,  and  much  of  his  traveling  as  an  evangelist,  over  Great 
Britain  and  Ireland  as  well  as  over  the  American  Colonies, 
might  not  have  been  done, — as  the  securing  of  aid  for  the 
Orphan  House  was  often  the  errand  on  which  he  traveled.  He 
secured  enough  for  founding  it  during  the  winter  of  1738-39,  in 
England ;  and  later  he  secured  various  sums  for  its  support,  re- 
ceiving on  one  occasion  from  a  Boston  congregation  a  collection 
of  $5,000  on  a  single  Sabbath. 

The  event  was  important  merely  as  showing  how  Providence 
makes  the  mistakes  and  blunders  of  a  man  the  means  of  carry- 


FIRST    ERA   OF   REVIVALS.  89 

ing  out  his  own  purposes.  Our  space  does  not  permit  us  to 
give  a  complete  view  of  the  seven  visits  of  Whitefield  to  Amer- 
Seven  Visits  ica,  or  of  his  work  on  the  other  side  of  the  ocean 
to  America,  in  the  intervals  between  those  visits;  nor  does 
our  aim  require  it.  Our  object  is  to  give  a  general  view  of 
the  character,  motives,  and  results  of  that  work. 

Two  Crises  Shape  His  Work.— While  the  purpose  to 
found  the  Orphan  House  directed  him  to  one  of  his  great  fields 
of  labor,  two  crises — one  connected  with  his  first  return  to  Eng- 
land, and  the  other  with  his  second  return — had  much  to  do  with 
deciding  the  character  and  sphere  of  his  evangelistic  labors. 
These  need  to  be  considered,  for  the  light  they  cast  upon  his 
work  and  its  results. 

The  First  Crisis. — The  first  crisis  came  when  the  Estab- 
lished Church  closed  its  doors  against  him.  Providence  made 
use  of  this  to  open  the  way  for  him  to  the  open-air  preaching  that 
became  so  prominent  a  feature  of  all  his  subsequent  labors. 
On  his  arrival  in  England  from  Georgia,  the  clergy  began  to 
show  their  displeasure ;  in  two  days  five  churches  were  denied 
him.  The  Archbishop  of  Canterbury  and  the  Bishop  of  Lon- 
don received  him  civilly  but  coldly ;  and  the  latter  inquired 
"Whether  his  journals  were  not  a  little  tinctured  with  enthusi- 
asm." Though  the  common  people  heard  him  gladly,  he  could 
not  preach  to  them  except  in  private  places,  as  the  church- 
wardens and  clergy  were  averse  to  him. 

January  ii,  1739,  he  set  out  for  Oxford  to  receive  priest's 
orders  at  the  hands  of  his  good  friend,  Bishop  Benson,  which  he 
did  on  the  next  Lord's  day.  But  as  the  religious  concern 
Opposition  advanced,  the  opposition  to  Whitefield  also  in- 
Aroused,  creased.  His  published  sermon  on  "  Regenera- 
tion" was  attacked  in  a  pamphlet.  Several  clergymen  objected 
vigorously  to  his  preaching  to  the  dissenting  societies.  Some 
of  the  parish  ministers  threatened  them  with  prosecution  for 
allowing  him  and  other  evangelists  to  expound  the  Scriptures 
in  their  houses.  Even  Bishop  Benson  became  a  violent  op- 
poser.     Whitefield's  biographer  says,  in  a  note: 

"  Shortly  after  the  late  Countess  of  Huntingdon  was  brought 
to  the  knowledge  of  the  truth  as  it  is  in  Jesus,  Bishop  Benson, 
who  had  been  Lord  Huntingdon's  tutor,  was  sent  for  in  order 
to  reason  with  her  ladyship  respecting  her  opinions  and  con- 
duct.    But  she  pressed  him  so  hard  with  articles  and  homilies, 


30  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

and  so  plainly  and  faithfully  urged  upon  him  the  awful  respon- 
sibility of  his  station  under  the  great  Head  of  the  Church, 
Bishop  Benson  Jesus  Christ,  that  his  temper  was  ruffled,  and  he 
and  Lady  rose  up  in  haste  to  depart,  bitterly  lamenting  that 
Huntingdon,  j^g  j^^^j  g^gj.  i^^^  i^^^  hands  on  George  White- 
field,  to  whom  he  imputed,  though  without  cause,  the  change 
wrought  in  her  ladyship.  She  called  him  back;  'My  Lord,' 
said  she,  'mark  my  words.  When  you  come  upon  your  dying 
bed,  that  will  be  one  of  the  few  ordinations  you  will  reflect 
upon  with  complacence.'  It  deserves  remark  that  Bishop 
Benson,  on  his  dying  bed,  sent  ten  guineas  to  Mr.  Whitefield, 
as  a  token  of  his  favor  and  approbation,  and  begged  to  be  re- 
membered by  him  in  his  prayers." 

Even  Bristol,  where  he  had  formerly  witnessed  such  won- 
derful scenes,  closed  its  churches  against  him.  His  biographer 
writes: 

"  In  about  a  fortnight  every  door  was  shut,  except  Newgate, 
where  he  preached,  and  collected  for  the  poor  prisoners,  and 
where  people  thronged  and  were  much  impressed;  but  this 
place  also  was  soon  shut  against  him,  by  orders  from  the  mayor. 
"  One  Sunday,  when  Whitefield  was  preaching  at  Bermond- 
sey  Church,  as  he  tells  us,  with  great  freedom  in  his  heart, 
and  freedom  in  his  voice,  to  a  crowded  congregation,  near  a 
thousand  people  stood  in  the  churchyard  during  the  service, 
hundreds  went  away  who  could  not  find  room,  and  he  had  a 
strong  inclination  to  go  out  and  preach  to  them  from  one  of  the 
tombstones.  'This,'  he  says,  'put  me  first  upon  thinking  of 
preaching  without  doors.  I  mentioned  it  to  some  friends,  who 
looked  upon  it  as  a  mad  notion.  However,  we  knelt  down  and 
prayed  that  nothing  might  be  done  rashly.  Hear  and  answer, 
O  Lord,  for  thy  name's  sake!'" 

Thus  was  Whitefield's  mind  turned  to  a  method  of  accom- 
plishing a  greater  work  than  would  have  been  possible  other- 
Driven  to       wise,  and  the  way  was  open  for  him  to  preach  to 
Open-Air       tens  of  thousands  in  the  open  air  where  he  would 
Preaching,      have  preached  to  thousands  only,   even  had  he 
been  permitted  to  preach  in  the  churches. 

When,  upon  his  last  visit  to  Bristol  before  embarking  for 
Georgia,  he  spoke  of  converting  the  savages,  many  of  his  friends 
said  to  him:  "What  need  of  going  abroad  for  this?  Have 
we  not  Indians  enough  at  home?     If  you  have  a  mind  to  con- 


FIRST    ERA    OF    REVIVALS.  31 

vert  Indians,  there  are  colliers  enough  in  Kingswood,"  God 
had  now  shut  him  up  to  them.  His  heart  yearned  toward 
them  "as  sheep  having  no  shepherd."  The  great  common  of 
Kingswood  was  open  to  him. 

On  the  afternoon,  therefore,  of  Saturday,  February  17,  1739, 
he  stood  upon  a  mound,  in  a  place  called  Rose  Green,  his  "  first 
First  field  pulpit,"  and  preached  to  as  many  as  came  to 

Field  Pulpit,  hear,  attracted  by  the  novelty  of  such  an  address. 
"I  thought,"  says  he,  "it  might  be  doing  the  service  of  my 
Creator,  who  had  a  mountain  for  his  pulpit,  and  the  heavens 
for  a  sounding-board;  and  who,  when  his  Gospel  was  refused 
by  the  Jews,  sent  his  servants  into  the  highways  and  hedges." 
Not  more  than  two  hundred  persons  gathered  around  him,  for 
there  had  been  no  previous  notice  of  his  intention;  and  these 
perhaps  being  no  way  prepared  for  his  exhortations,  were  more 
astonished  than  impressed  by  what  they  hedrd.  But  the  first 
step  was  taken,  and  Whitefield  was  fully  aware  of  its  impor- 
tance. "  Blessed  be  God,"  he  says,  in  his  Journal,  "  that  the  ice 
is  now  broke,  and  I  have  now  taken  the  field.  Some  may  cen- 
sure me;  but  is  there  not  a  cause?  Pulpits  are  denied,  and  the 
poor  colliers  ready  to  perish  for  lack  of  knowledge." 

The  news  spread  rapidly  among  the  colliers,  and  soon  he  had 
an  audience  of  twenty  thousand.  The  Gospel  was  good  news 
to  them,  for  it  was  the  first  sermon  they  had  ever  listened  to. 
They  were  glad  to  hear  of  Jesus  the  Savior,  and  the  friend  of 
publicans  and  sinners.  Soon  were  to  be  seen  white  tracks  down 
their  cheeks  where  the  coal-smut  on  their  faces  was  washed 
away  by  their  running  tears.  Hundreds  and  hundreds  of  them 
were  brought  under  deep  conviction,  happily  ending  in  thor- 
ough conversion.  Besides  the  colliers,  multitudes  of  all  ranks 
came  from  Bristol  to  hear  him.  He  says,  concerning  his 
experience: 

"  The  open  firmament  above  me,  the  prospect  of  the  adjacent 
fields,  with  the  sight  of  thousands  and  thousands,  some  in 
coaches,  some  on  horseback,  and  some  in  the  trees,  and  at  times 
all  affected  and  drenched  in  tears  together,  to  which  was  some- 
times added  the  solemn  approach  of  evening,  was  almost  too 
much  for,  and  quite  overcame,  me." 

By  request  he  preached  in  a  large  bowling-green  in  the  city. 
Much  of  his  time  was  spent  in  giving  private  instructions  to 
anxious  inquirers. 


32  THE    BAPTISMS   OF    FIRE   IN    THE    AMERICAN    CHURCH, 

In  London  he  found  the  churches  shut  against  him,  and  he 
resorted  to  Moorfields,  Kennington  common,  and  Blackheath, — 
all  of  which  witnessed  his  repeated  triumphs  over  audiences 
often  of  fifteen,  twenty,  and  thirty  thousand.  It  was,  it  must 
The  Conflict  have  been,  a  great  flattery,  and  it  could  hardly 
with  Vanity,  be  less  than  a  tremendous  incentive  to  pride  and 
vanity  to  have  often  almost  entire  populations  crowding  to  his 
ministry.  But  the  good  Lord  kept  him  ballasted  so  that  he 
should  not  be  destroyed.  The  curses  and  scoffs  of  the  out- 
rageously wicked  he  might  stand ;  the  pricks  of  good  men  must 
have  had  salutary  effect,  and  they  were  administered  to  him 
without  stint.  It  is  no  wonder  that  the  sainted  Doddridge  said 
of  him :  "  He  is  a  very  honest  man  but  weak  and  a  little  intox- 
icated with  popularity."  The  following,  at  a  later  day,  from  a 
letter  to  a  clergyman  in  Boston,  will  show  something  of  the 
conflict  that  Whitefield  had  to  wage  with  himself: 

"  I  have  been  much  concerned  since  I  saw  you,  lest  I  be- 
haved not  with  humility,  toward  you,  which  is  due  from  a  babe 
to  a  father  in  Christ ;  but  you  know.  Reverend  Sir,  how  difficult 
it  is  to  meet  with  success,  and  not  be  puffed  \\p  with  it;  and 
therefore  any  such  thing  discernible  in  my  conduct,  oh,  pity 
me,  and  pray  to  the  Lord  to  heal  my  pride!  All  I  can  say  is, 
that  I  desire  to  learn  of  Jesus  Christ  to  be  meek  and  lowly  in 
heart;  but  my  corruptions  are  so  strong  and  my  employment  so 
dangerous,  that  I  am  sometimes  afraid." 

T/ie  Second  Crisis. — The  second  crisis  in  Whitefield's  min- 
istry came  when  the  breach  occurred  with  John  Wesley.  Provi- 
A  Distinct      dence  made  use  of  this  event  to  make  Whitefield 

Field.  his  mouthpiece  to  the  great  hosts  of  Calvinistic 

Christians  in  the  Church  of  Great  Britain  and  in  all  the  dissent- 
ing churches — Independent,  Presbyterian,  etc. — in  both  Great 
Britain  and  the  American  Colonies, — a  host  from  which  John 
Wesley's  views  shut  him  out.  The  divergence  in  the  views  of 
the  two  evangelists  is  presented  by  Whitefield's  biographer: 

"  While  Whitefield  and  Wesley  were  each  alike  absorbed  in 
the  work  of  saving  a  perishing  world ;  while  the  hearts  of  both 
yearned  with  insatiable  longings  for  the  restoration  of  men  to 
bliss;  they  each,  with  their  native  and  habitual  intensity  of 
character,  attributed  the  utmost  importance  to  what  was  felt  to 
be  the  best  and  proper  manner  and  means  of  conversion.  They 
doubtless,    as  a  matter  of  fact,  both   held  that   regeneration 


FIRST    ERA    OF    REVIVALS.  33 

could  be  effected  by  divine  interposition  alone,  on  the  one 
hand,  and,  on  the  other,  that  it  could  never  be  made  manifest 
but  through  human  actings  and  strivings,  or  in  any  manner 
take  place  without  them.  It  so  happened,  however,  that  they 
each  viewed  the  subject  in  one  relation  only,  and  thus  they 
soon  found  themselves  pursuing  opposite  directions  in  the  for- 
mation of  their  theological  systems:  Mr.  Whitefield  viewing 
man  chiefly  in  his  condition  of  dependence  upon  God  for  salva- 
tion, and  Mr,  Wesley  looking  at  him  mainly  as  a  responsible 
and  guilty  being.  In  short,  Mr.  Wesley  became  an  Arminian 
and  Mr.  Whitetield  a  Calvinist." 

During  his  second  visit  to  the  Colonies,  Whitefield  sought  to 
prevent  the  rupture,  but  the  Calvinistic  Methodists  in  England 
were  forcing  the  separation.  Rev.  John  Cennick,  the  most 
active  of  the  opposers  of  Wesley's  Arminian  views,  urgently 
wrote  to  Whitefield  in  America,  calling  upon  him  to  return  and 
stay  the  plague.     He  said: 

"  I  sit  solitary  like  Eli,  waiting  what  will  become  of  the 
ark ;  and  while  I  wail  and  fear  the  carrying  of  it  away  from 
among  my  people,  my  trouble  increases  daily.  How  glorious 
did  the  Gospel  seem  once  to  flourish  in  Kingswood!  I  spake 
of  the  everlasting  love  of  Christ  with  sweet  power.  But  now 
brother  Charles  is  suffered  to  open  his  mouth  against  this  truth, 
while  the  affrighted  sheep  gaze  and  fly,  as  if  no  shepherd  were 
among  them.  It  is  just  as  if  Satan  were  now  making  war 
with  the  saints  in  a  more  than  common  way.  Oh !  pray  for  the 
distressed  lambs  yet  left  in  this  place  that  they  faint  not' 
Surely  they  would  if  preaching  would  do  it,  for  they  have  noth- 
ing whereon  to  rest,  who  now  attended  on  the  sermons,  but 
their  own  faithfulness.  With  universal  redemption  brother 
Charles  pleases  the  world.  Brother  John  follows  him  in  every- 
thing. I  believe  no  atheist  can  more  preach  against  predestina- 
tion than  they;  and  all  who  believe  election  are  accounted 
enemies  to  God,  and  called  so.  Fly,  dear  brother!  I  am  alone, 
— I  am  in  the  midst  of  the  plague !  If  God  give  thee  leave, 
make  haste!" 

A  copy  of  this  letter  fell  into  John  Wesley's  hands,  and  it 
stung  him  to  the  quick.     Cennick  and  his  friends  were  speedily 

Wesley's       arraigned  and  excommunicated,   without  being 

Course.  given  any  opportunity  to  defend  themselves.  On 
the  arrival  of  Whitefield,  who  was  at  that  time  on  his  second 
3 


34  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

return  voyage  from  America,  it  was  found  impossible  to  bring 
about  a  reconciliation,  and  the  breach  was  consummated, 
though  the  personal  esteem  of  Whitefield  and  the  Wesleys  for 
each  other  seems  to  have  continued  to  the  end. 

This  event,  which  has  been  so  much  deplored,  was  overruled 
by  Providence,  so  that  it  resulted  in  giving  to  the  eloquent 
The  Rupture  evangelist  the  great  and  distinct  mission  of 
Overruled.  awakening  to  a  new  and  divine  life  the  Calvin- 
istic  Christians,  who  doubtless  made  up  the  majority  in  the 
British  Isles  and  in  the  American  Colonies.  The  way  was  thus 
opened  for  him  to  a  wider  field  than  would  otherwise  have  been 
possible. 

From  this  crisis  in  1741  to  his  death  in  1770,  nearly  thirty 
years,  he  was  indefatigable  in  his  work  for  the  Master  in  rous- 
In  the  Hands  of  ing  the  Church  to  this  new  and  better  life. 
Providence.  Whitefield  in  all  his  work  did  not  seem  to  have 
any  well-formed  plans  by  which  he  was  working,  but  went  for- 
ward by  the  day,  doing  what  God  brought  to  his  hand.  He 
could  not  be  idle ;  he  must  be  doing  something.  He  apparently 
took  his  orders  from  day  to  day  from  headquarters.  It  was  the 
duty  from  hour  to  hour  as  presented  to  him  that  he  worked  out. 
He  would  speak  to  the  small  gathering  in  some  private  house, 
or  to  thousands  on  some  great  common.  Sometimes  threatened 
and  assaulted  by  violent  men,  and  again  set  upon  by  savage 
mob;  at  times  reviled  and  slandered  alike  by  Christians  and  by 
infidels;  the  Methodist  followers  of  Wesley  and  the  formal 
High-Church  clergy  of  the  Established  Church,  joining  in 
opposition  to  his  work  and  closing  the  doors  of  their  meeting- 
houses and  churches  against  him ;  often  oppressed  by  great 
weakness  and  sickness  of  body, — he  held  on  his  way  through 
those  thirty  years,  without  stopping  or  faltering.  Writing  con- 
cerning a  period  of  his  history  more  than  twenty  years  before 
the  close  of  his  work,  his  biographer  says  of  him : 

"  As  his  health  was  impaired  in  London,  he  loved  to  range, 
as  he  calls  it,  after  precious  souls.  Yet  he  never  wished  to 
form  a  new  sect,  or  strove  to  become  the  head  of  a  party.  'I 
have  seen  enough  of  popularity,'  says  he,  'to  be  sick  of  it;  and 
did  not  the  interest  of  my  blessed  Master  require  my  appearing 
in  public,  the  world  should  hear  but  little  of  me  henceforth.' 
Notwithstanding  his  zeal  abated  not.  'I  dread  the  thoughts  of 
flagging  in  the  latter  stage  of  my  road,  *  was  an  expression  used 


FIRST    ERA    OF    REVIVALS. 


35 


in  his  letters  to  his  friends.  He  was  often  indisposed;  but  he 
thought  that  traveling  and  preaching  did  him  good.  'Fear  not 
The  Famous  your  weak  body, '  says  he,  in  a  letter  to  the  Rev. 
Saying.  James  Hervey,  'we  are  immortal  till  our  work  is 
done.  Christ's  laborers  must  live  by  miracle — if  not,  I  must 
not  live  at  all;  for  God  only  knows  what  I  daily  endure;  my 
continual  vomitings  almost  kill  me;  and  yet  the  pulpit  is  my 
cure — so  that  my  friends  begin  to  pity  me  less,  and  to  leave  off 
that  ungrateful  caution,  spare  thyself.  I  speak  this  to  encour- 
age you. '  " 

By  the  side  of  the  work  of  John  Wesley  that  of  Whitefield 
appears  to  the  superficial  observer  comparatively  insignificant, 

His  Work  ^^^  ^^  ^^^  ^°  °"^y  ^"  appearance.  The  work  of 
Compared  with  Wesley  bulks  largely  because,  in  accordance  with 

Wesley's.  the  necessities  of  his  position,  he  founded  a  new 
and  independent  denomination  in  which  he  embodied  his  won- 
derful genius  for  organization  and  which  stands  out  before  the 
world  as  his  monument.  Whitefield,  on  the  other  hand,  as  has 
just  been  seen,  did  not  give  himself  to  the  formation  of  a  new 
denomination ;  but  his  position  was  wholly  different  from  that 
of  the  Wesleys,  and  his  work  had  a  much  broader  scope  and 
sweep  in  his  own  age,  and  has  perpetuated  itself,  not  chiefly  in 
the  Calvinistic  Methodists,  but  in  the  quickened  Church  of  God 
bearing  many  names,  in  all  the  English-speaking  world,  and 
still  showing  the  molding  influence  of  the  eloquent  evangelist 
in  the  spirit  of  revival  that  has  not  yet  forsaken  it.  Of  this 
vast  work  barely  a  hint  can  be  given,  by  some  sketches  taken 
from  his  biography  and  presenting  his  influence  upon  the 
Church  of  England,  upon  the  people  of  the  British  Islands  gen- 
erally, and  upon  the  entire  population  of  the  American  Colonies. 

III.   Whitefield's  Work  and  Influence  in  Great  Britain. 

I.  In  the  Established  Church.— Whitefield's  work  for 
the  Church  of  England  was  done  in  connection  with  the  great 
revival  or  evangelical  movement  inaugurated  within  the  bosom 
of  the  Established  Church  at  nearly  the  same  time  that  the 
Wesleyan  movement  began,  and  which  has  proved  equally  pro- 
nounced and  permanent  in  its  results.  Its  founder,  Henry 
Venn,  is  said  to  have  been  the  first  Church  of  England  minis- 
ter to  practise  extempore  preaching.     It  was  Venn  who  gave 


36  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH, 

inspiration  and  direction  to  the  character  and  work  of  that  most 

influential  man  of  the  modern  English  Church,  Charles  Simeon. 

Henrv  Venn      Contemporary   with   Venn   was   William   Grim- 

the  Leader,      shaw,  "  a  revivalist  of  the  John  the  Baptist  or- 

and  His  der,  a  terror  to  all  drunkards  and  publicans,  and 
Coadjutors,  evil-doers  generally," — with  whom  Whitefield 
cooperated.  There  was  also  James  Hervey,  the  author  of  the 
"  Meditations,"  a  work  which  exerted  an  immense  influence  and 
did  great  service  for  the  cause  of  truth  for  a  century,— with 
whom  also  Whitefield  cooperated,  the  two  acting  as  mutual 
critics  of  each  other's  works  and  being  in  constant  correspond- 
ence. John  Berridge — a  man  whose  irrepressible  humor  com- 
bined with  great  earnestness,  generous  use  of  wealth,  deep 
devotion,  and  intense  activity  in  evangelistic  work  gave  him 
great  and  extended  influence  in  the  Established  Church — was 
another  of  the  men  with  whom  Whitefield  wrought.  These 
notable  men  were  all  brought  into  peculiar  sympathy  with 
Whitefield  by  their  Calvinistic  views,  and  through  them  the 
whole  evangelical  movement  in  the  Church  of  England  was 
largely  molded  by  the  great  evangelist. 

His  biographer  records  one  of  his  meetings  with  Hervey  in 
1750,  in  the  following  passage: 

"  In  April,  he  was  in  London,  and  at  Portsmouth ;  and  in 
May  went  to  Ashby.  He  had  a  delightful  interview  with  the 
Rev.  Dr.  Doddridge,  Rev.  James  Hervey,  and  others.  But  at 
Ashby,  where  it  might  have  been  least  expected,  there  was  a 
riot  made  before  Lady  Huntingdon's  house  during  the  preach- 
ing there.  And  in  the  evening  some  people  returning  home, 
very  narrowly  escaped  being  murdered.  The  justice,  upon 
information,  ordered  the  offenders  to  be  brought  before  him, 
'so  that  I  hope,'  says  Mr.  Whitefield,  'it  will  be  overruled  for 
great  good;  and  that  the  Gospel,  for  the  future,  will  have  free 
course.'" 

His  extraordinary  influence  over  Hervey,  who  was  often 
with  him  after  this  meeting,  may  be  judged  from  the  following 
letter  written  by  Hervey  to  a  friend  concerning  this  interview: 

"  I  have  seen  lately  that  most  excellent  minister  of  the  ever- 
blessed  Jesus,  Mr.  Whitefield.  I  dined,  supped,  and  spent  the 
evening  with  him  at  Northampton,  in  company  with  Dr.  Dod- 
dridge, and  two  pious,  ingenious  clergymen  of  the  Church  of 
England,  both  of  them  known  to  the  learned  world  by  their 


FIRST    ERA    OF    REVIVALS. 


37 


valuable  writings.  And  surely  I  never  spent  a  more  delightful 
evening,  or  saw  one  that  seemed  to  make  nearer  approaches  to 
the  felicity  of  heaven.  A  gentleman  of  great  worth  and  rank 
in  the  town  invited  us  to  his  house,  and  gave  us  an  elegant 
treat;  but  how  mean  were  his  provisions,  how  coarse  his  deli- 
cacies, compared  with  the  fruit  of  my  friend's  lips;  they 
dropped  as  the  honeycomb,  and  were  a  well  of  life.  Surely 
people  do  not  know  that  amiable  and  exemplary  man,  or  else,  I 
can  not  but  think,  instead  of  depreciating  they  would  applaud 
and  love  him.  For  my  part,  I  never  beheld  so  fair  a  copy  of 
our  Lord,  such  a  living  image  of  the  Savior,  such  exalted 
delight  in  God,  such  enlarged  benevolence  to  man,  such  a 
steady  faith  in  the  divine  promises,  and  such  a  fervent  zeal  for 
the  divine  glory;  and  all  this,  without  the  least  moroseness  of 
humor,  or  extravagance  of  behavior;  sweetened  with  the  most 
engaging  cheerfulness  of  temper,  and  regulated  by  all  the 
sobriety  of  reason,  and  wisdom  of  Scripture ;  in  so  much  that 
I  can  not  forbear  applying  the  wise  man's  encomium  of  an  illus- 
trious woman  to  this  eminent  minister  of  the  everlasting  Gos- 
pel :  'Many  sons  have  done  virtuously,  but  thou  excellest  them 
all."' 

Whitefield's  eloquence,  in  connection  with  his  relations  to 

the  Established  Church,  gave  him  a  great  influence  over  many 

Influence  over    °^  ^^®  higher  classes  from  whom  the  work  of  the 

the  Higher      Wesleys  was  practically  shut  out.     The  case  of 

Classes.  Lady  Huntingdon  has  already  been  instanced. 
Through  the  invitation  of  Lady  Huntingdon  such  men  as  Lords 
Chesterfield  and  Bolingbroke  attended  upon  his  preaching. 
His  biographer  makes  the  following  record  of  a  visit  to  Bristol 
in  1756: 

"On  Sunday,  November  25,  he  opened  the  new  Tabernacle 
at  Bristol,  which  he  says  'was  very  large,  but  not  half  large 
enough ;  for  if  the  place  could  contain  them,  nearly  as  many 
would  attend  as  in  London.  He  also  preached  twice  in  his 
brother's  great  house,  to  the  people  of  quality." 

2.  Outside  the  Established  Church.— But  Whitefield's 
work  in  the  British  Islands,  outside  of  the  Established  Church, 
was  much  greater  than  within  it.  It  took  in  all  classes,  irrelig- 
ious and  religious,  and  embraced  evangelistic  tours  through 
England,  Wales,  Scotland,  and  Ireland,  that  resulted  in  rousing 
and  inspiring  the  ministry  everywhere,  and  in  saving  a  multi- 


38  THE    BAPTISMS    OF   FIRE   IN    THE    AMERICAN   CHURCH. 

tude  of  souls.  The  story  of  it  makes  almost  another  realization 
of  Paul's  record  given  in  2  Corinthians  ix.  26-28, 

His  experience  at  Moorfields,  with  the  rougher  elements  of 
society,  in  1742,  is  thus  recorded  in  his  biography: 

"  From  this  principle  of  compassion  to  perishing  souls,  he 
now  ventured  to  take  a  very  extraordinary  step.  It  had  been 
the  custom  for  many  years  past,  in  the  holiday 
acing  a  o  ,  g^^g^j^^  ^^  erect  booths  in  Moorfields,  for  mounte- 
banks, players,  and  puppet  shows,  which  were  attended  from 
morning  till  night  by  innumerable  multitudes  of  the  lower  sort 
of  people.  He  formed  a  resolution  to  preach  the  Gospel  among 
them,  and  executed  it.  On  Whitmonday,  at  six  o'clock  in  the 
morning,  attended  by  a  large  congregation  of  praying  people, 
he  began.  Thousands,  who  were  waiting  there,  gaping  for 
their  usual  diversions,  all  flocked  around  him  His  text  was, 
John  iii.  14.  They  gazed,  they  listened,  they  wept;  and  many 
seemed  to  be  stunned  with  deep  conviction  for  their  past  sins. 
All  was  hushed  and  solemn.  'Being  thus  encouraged  [says  he] 
I  ventured  out  again  at  noon,  when  the  fields  were  quite  full ; 
and  could  scarce  help  smiling,  to  see  thousands,  when  a  merry- 
andrew  was  trumpeting  to  them,  upon  observing  me  mount  a 
stand  upon  the  other  side  of  the  field,  deserting  him,  till  not  so 
much  as  one  was  left  behind,  but  all  flocked  to  hear  the  Gospel. 
But  this,  together  with  a  complaint  that  they  had  taken  near 
twenty  or  thirty  pounds  less  that  day  than  usual,  so  enraged 
the  owners  of  the  booths,  that  when  I  came  to  preach  a  third 
time  in  the  evening,  in  the  midst  of  the  sermon  a  merry-andrew 
got  up  upon  a  man's  shoulders,  and  advancing  near  the  pulpit, 
attempted  to  slash  me  with  a  long  heavy  whip  several  times, 

"  Soon  after  they  got  a  recruiting  sergeant  with  his  drum  to 
pass  through  the  congregation.  But  I  desired  the  people  to 
make  way  for  the  king's  officer,  which  was  quietly  done.  Find- 
ing these  efforts  to  fail,  a  large  body,  quite  on  the  opposite  side, 
assembled  together,  and  having  got  a  great  pole  for  their  stand- 
ard, advanced  with  sound  of  drum,  in  a  very  threatening 
manner,  till  they  came  near  the  skirts  of  the  congregation. 
Uncommon  courage  was  given  to  both  preacher  and  hearers. 
For  just  as  they  approached  us  with  looks  full  of  resentment,  I 
know  not  by  what  accident,  they  quarreled  among  themselves, 
threw  down  their  staff,  went  their  way,  leaving,  however,  many 
of  their  company  behind,  who  before  we  had  done,  I  trust,  were 


FIRST   ERA    OF    REVIVALS.  39 

brought  over  to  join  the  besieged  party.  I  think  I  continued 
in  praying,  preaching,  and  singing  (for  the  noise  was  too  great 
at  times  to  preach)  about  three  hours. 

"  We  then  retired  to  the  tabernacle,  where  thousands  flocked. 
We  were  determined  to  pray  down  the  booth ;  but  blessed  be 
God,  more  substantial  work  was  done.  At  a  moderate  compu- 
tation, I  received  (I  believe)  a  thousand  notes  from  persons 
under  conviction,  and  soon  after,  upward  of  three  hundred 
were  received  into  the  society  in  one  day.  Some  I  married, 
that  had  lived  together  without  marriage.  One  man  had  ex- 
changed his  wife  for  another,  and  given  fourteen  shillings  in 
exchange.  Numbers,  that  seemed  as  it  were  to  have  been  bred 
up  for  Tyburn,  were  at  that  time  'plucked  as  firebrands  out  of 
the  burning.' 

"  I  can  not  help  adding  that  several  little  boys  and  girls, 
who  were  fond  of  sitting  round  me  on  the  pulpit  while  I 
preached,  and  handing  to  me  people's  notes,  though  they  were 
often  pelted  with  eggs  and  dirt,  thrown  at  me,  never  once  gave 
way ;  but  on  the  contrary,  every  time  I  was  struck  turned  up 
their  little  weeping  eyes,  and  seemed  to  wish  they  could  receive 
the  blows  for  me.  God  make  them,  in  their  growing  years, 
great  and  living  martyrs  for  Him,  who  out  of  the  mouth  of 
babes  and  sucklings  perfecteth  praise." 

The  remarkable  effects  of  Whitefield's  preaching  are  illus- 
trated by  the  conversion  of  Henry  Tanner,  afterward  the  Rev. 
Conversion  of  Henry  Tanner,  of  Exeter,  a  most  active  and  suc- 
Henry  Tanner,  cessful  evangelist  of  very  wide  influence.  That 
conversion  took  place  in  1743,  in  connection  with  a  glorious 
work  begun  by  the  preaching  of  Whitefield  at  the  dock  near 
Plymouth.  The  following  interesting  narrative  of  it  is  given, 
written  after  Mr.  Tanner's  death: 

"The  late  Rev.  Henry  Tanner,  of  Exeter,  in  the  year  1743, 
removed  to  Plymouth,  to  obtain  employment  as  a  shipbuilder. 
Here  it  pleased  God  to  call  him  by  His  grace,  under  the  minis- 
try of  Mr.  Whitefield.  Being  at  work,  he  heard  from  a  con- 
siderable distance  the  voice  of  that  zealous  man  of  God,  who 
was  preaching  in  the  street  or  fields,  probably  between  Ply- 
mouth town  and  dock.  He  imiaediately  concluded  that  the 
preacher  was  a  madman;  and  determined,  with  five  or  six 
more  of  his  companions,  to  go  and  knock  him  off  from  the 
place  on  which  he  stood,  and  for  the  purpose  of  more  effec- 


40  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

tually  injuring  the  mad  parson,  they  loaded  their  pockets  with 
stones, 

"  When,  however,  Mr.  Tanner  drew  near,  and  perceived  Mr. 
Whitefield  extending  his  arms,  and  in  the  most  pathetic  lan- 
guage inviting  poor  lost  sinners  to  Christ,  he  was  struck  with 
amazement.  His  resolution  failed  him.  He  listened  with 
astonishment,  and  was  soon  convinced  that  the  preacher  was 
not  mad;  but  was  indeed  speaking  the  'words  of  truth  and 
soberness. '  Mr.  Whitefield  was  then  preaching  from  Acts 
xvii.  19,  20:  'May  we  know  what  this  new  doctrine  whereof 
thou  speakest  is? — for  thou  bringest  certain  strange  things  to 
our  ears.  *  He  went  home  much  impressed,  and  determined  to 
hear  him  again  the  next  evening.  He  attended.  Mr.  White- 
field  was  wonderfully  fervent  in  prayer.  His  text  was  Luke 
xxiv.  47:  'And  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name  among  all  nations,  beginning  at  Jeru- 
salem.' After  speaking  of  the  heinous  sin  of  the  Jews,  and  of 
the  Roman  soldiers,  who  were  the  instruments  of  perpetrating 
the  cruel  murder  of  the  Lord  of  life,  Mr.  Whitefield,  turning 
from  the  spot  where  Mr.  Tanner  then  stood,  near  his  side,  said, 
'You  are  reflecting  now  on  the  cruelty  of  those  inhuman 
butchers,  who  imbued  their  hands  in  His  innocent  blood. ' 
When,  suddenly  turning  round,  and  looking  intently  at  Mr. 
Tanner,  he  exclaimed,  'Thou  art  the  man!'  These  words, 
sharper  than  any  two-edged  sword,  pierced  him  to  the  heart; 
he  felt  himself  a  sinner,  who,  by  his  iniquities,  had  crucified 
the  Son  of  God.  His  sins  stared  him  in  the  face;  he  knew  not 
how  to  stand;  and  in  agony  of  soul  he  was  forced  to  cry,  'God 
be  merciful  to  me  a  sinner!'  The  preacher  then,  in  melting 
language,  proclaimed  the  free  and  superabounding  grace  of 
God  in  Christ,  which  was  commanded  to  be  preached ;  first  of 
all  to  Jerusalem  sinners,  the  very  people  who  had  murdered  the 
Prince  of  life ;  and  from  which  a  gleam  of  hope  beamed  into 
his  heart. 

"  Under  this  sermon,  many  other  persons  were  convinced  of 
sin,  and  brought  to  God.  The  next  night  Mr.  Tanner  heard 
Mr.  Whitefield  preach  again:  his  subject  was  'Jacob's  ladder.' 
From  this  discourse  he  obtained  such  views  of  the  personal 
character  and  love  of  the  great  Mediator  as  enabled  him  to 
lay  hold  on  the  hope  set  before  him,  and  to  rejoice  in  Christ 
Jesus." 


FIRST    ERA    OF    REVIVALS.  4I 

Extracts  taken  from  almost  any  part  of  his  "  Journals"  will 

show  the  almost  incredible  activity  of  Whitefield  in  his  evange- 

Whitefield's     ^^^^^^  work,  and  suggest  how  immense  must  have 

Incredible       been  ;:he  influence  of  such  activity  kept  up  through 

Activity.  a  period  of  thirty-four  years.  The  following 
records  must  be  taken  as  a  specimen  of  his  work  in  England: 

"In  March,  1749,  he  returned  to  London,  having  traveled 
about  six  hundred  miles  in  the  west,  and  to  his  satisfaction 
found  that  his  former  labors  had  been  abundantly  blessed. 

"  In  May,  he  went  to  Portsmouth  and  Portsea,  where  he 
preached  to  numerous  and  attentive  auditories.  Many  were 
savingly  wrought  upon — prejudices  everywhere  removed — and 
those  who  before  calumniated  and  reviled  him,  wished  him  to 
continue  with,  and  preach  the  Gospel  to  them. 

"June  24,  he  wrote  thus  from  Bristol:  'Yesterday  God 
brought  me  here,  after  having  carried  me  a  circuit  of  about 
eight  hundred  miles,  and  enabled  me  to  preach,  I  suppose,  to 
upward  of  one  hundred  thousarid  souls.  I  have  been  in  eight 
Welsh  counties;  and,  I  think,  we  have  not  had  one  dry  meet- 
ing. The  work  in  Wales  is  much  upon  the  advance,  and  likely 
to  increase  daily.  Had  dear  Mr.  Henry  been  there,  to  have 
seen  the  simplicity  of  so  many  dear  souls,  I  am  persuaded  he 
would  have  said,  Sit  aniffia  mea  eum  methodistis. '  After  an  excur- 
sion in  July  and  August,  on  his  return  to  London,  he  was 
visited  by  two  German  ministers,  who  had  been  preaching 
among  the  Jews,  and  were  instrumental  in  the  conversion  of 
many  of  them. 

"  In  the  month  of  September,  he  went  into  Northampton- 
shire and  Yorkshire,  and  preached  at  Oundle,  Abberford,  Leeds, 
and  Haworth,  where  the  pious  Mr.  Grimshaw,  that  indefati- 
gable servant  of  Christ,  was  minister.  In  his  church,  they  had 
above  one  thousand  communicants,  and  above  six  thousand  hearers 
in  the  churchyard.  Thither  he  was  invited  by  the  Rev.  Mr. 
Wesley's  ministers  and  also  by  the  societies.  And  the  Rev. 
Charles  Wesley  announced  him  from  the  pulpit;  and  by  him  he 
was  introduced  to  the  pulpit  in  Newcastle,  where  he  preached 
four  times,  and  twice  in  the  fields.  The  season  being  too  far 
advanced,  he  did  not  proceed  to  Scotland,  but  he  returned  to 
London,  having  preached  thirty  times  in  Yorkshire ;  in  Ches- 
hire and  Lancashire  ten.  He  was  also  at  Sheffield  and 
Nottingham.     The  congregations  were    most    peaceable  and 


42  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

attentive,  only  in  one  or  two  places  was  he  rudely  treated ;  but 
this  he  regarded  not,  could  he  only  win  souls  to  Christ. 

"  He  came  to  London  in  November,  and  continued  till  Febru- 
ary; during  which  period,  besides  laboring  in  his  usual  way, 
he  occasionally  assisted  at  West  Street  Chapel,  preaching  and 
administering  the  sacrament." 

IV. — Whitefield's  Work  and  Influence  in  America. 

In  the  American  Colonies  he  made  repeated  and  extended 
tours,  preaching  in  almost  every  city  and  village,  rousing  the 
Extended  churches  of  all  denominations  and  everywhere  to 
Tours.  a  sense  of  their  need  of  a  higher  type  of  piety, 
and  awakening  multitudes  to  a  sense  of  their  lost  condition. 
The  Great  Awakening  under  Edwards  had  prepared  the  way 
for  him  in  New  England,  so  that  multitudes  in  the  churches 
were  ready  to  take  a  new  step  forward  in  the  Christian  life.  In 
the  other  regions  he  was  often  the  pioneer  of  the  revival,  and 
there  the  crowds  rejoiced  in  the  first  refreshing  showers  of 
divine  grace.  No  other  preacher  of  the  Gospel  in  this  country 
ever  did  anything  at  all  comparable  with  the  work  of  Whitefield 
in  molding  the  character  of  the  entire  Church  and  fixing  that 
type  of  Christianity  which  has  shown  itself  so  largely  in  great 
mission  enterprises  at  home  and  abroad. 

First  Visit  to  the  Northern  Colonies.— On  his  second 
visit  to  America  he  landed  at  Philadelphia.  This  was  his  first 
visit  to  the  Northern  Colonies.  Of  his  reception  and  work  his 
biographer  gives  the  following  succinct  account: 

"  After  a  passage  of  nine  weeks,  he  arrived  at  Philadelphia 
in  the  beginning  of  November,  and  was  immediately  invited  to 
preach  in  the  churches,  to  which  people  of  all  denominations 
thronged  as  in  England.  From  thence  he  was  invited  to  New 
York,  by  Mr.  Noble,  the  only  person  with  whom  he  had  an 
acquaintance  in  that  city.  On  his  arrival,  they  waited  on  the 
commissary;  but  he  refused  him  the  use  of  his  church.  Mr. 
Whitefield,  therefore,  preached  in  the  fields,  and  on  the  evening 
of  the  same  day,  to  a  very  thronged  and  attentive  audience  in 
the  Rev.  Mr.  Pemberton's  meeting-house;  and  continued  to  do 
so  twice  or  thrice  a  day  for  about  a  week,  with  apparent  success. 

"  On  his  way  to  and  from  Philadelphia,  he  also  preached  at 
Elizabethtown,   Maidenhead,  Abington,   Neshaminy,  Burling- 


FIRST   ERA    OF    REVIVALS.  43 

ton,  and  New  Brunswick,  in  New  Jersey,  to  some  thousands 
gathered  from  various  parts,  among  whom  there  had  been  a 
considerable  awakening,  by  the  instrumentality  of  a  Mr.  Fre- 
linghuysen,  a  Dutch  minister,  and  the  Messrs.  Tennents,  Blair, 
and  Rowland.  He  had  also  the  pleasure  of  meeting  with  the 
venerable  Mr.  Tennent  as  well  as  his  sons,  and  with  Mr.  Dick- 
inson (afterward  president  of  Princeton  College).  It  was  no 
less  pleasing  than  strange  to  him  to  see  such  gatherings  in  a 
foreign  land;  ministers  and  people  shedding  tears;  sinners 
struck  with  awe;  and  serious  persons,  who  had  been  much  run 
down  and  despised,  filled  with  joy." 

Of  the  power  and  effects  of  his  preaching  at  this  time  in 
Philadelphia,  there  are  the  following  records: 

"  The  effect  produced  in  Philadelphia  at  this  time  by  the 
preaching  of  Mr.  Whitefield  was  truly  astonishing.  Numbers 
In  of  almost  all  religious  denominations,  and  many 

Philadelphia,  who  had  no  connection  with  any  denominations, 
were  brought  to  inquire,  with  the  utmost  earnestness,  what 
they  should  do  to  be  saved.  Such  was  the  earnestness  of  the 
multitude  to  listen  to  spiritual  instruction  that  there  was  public 
worship  regularly  twice  a  day  for  a  year;  and  on  the  Lord's 
day  it  was  celebrated  generally  three,  and  frequently  four 
times.  An  aged  man,  deeply  interested  in  the  scenes  which 
were  then  witnessed,  has  informed  the  writer  that  the  city  (not 
then  probably  a  third  as  large  as  it  is  now)  contained  twenty- 
six  societies  for  social  prayer  and  religious  conferences;  and 
probably  there  were  others  not  known  to  him." — Memoirs  of 
Mrs.  Hannah  Hodge,  published  i?i  Philadelphia  1806. 

"  During  this  visit  to  Philadelphia  he  preached  frequently 
after  night  from  the  gallery  of  the  court-house  in  Market  Street. 
So  loud  was  his  voice  at  that  time  that  it  was  distinctly  heard 
on  the  Jersey  shore,  and  so  distinct  was  his  speech  that  every 
word  said  was  understood  on  board  of  a  shallop  at  Market 
Street  wharf,  a  distance  of  upward  of  four  hundred  feet  from 
the  court-house.  All  the  intermediate  space  was  crowded  with 
his  hearers.  This  fact  was  communicated  to  the  recorder  of 
it  by  a  gentleman  lately  deceased,  who  was  in  the  shallop." 

He  preached  in  this -way  all  across  the  Colonies  to  Savannah, 
which  he  reached  by  canoe  from  Charleston,  January  ii,  1740- 
In  the  early  spring  he  turned  his  face  northward  and  entered 
upon  what  was  perhaps  the  greatest  of  all  his  preaching  tours 


44  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

in  America.  The  New  England  Weekly  Journal  oi  April  29,  1740, 
copies  from  a  Philadelphia  paper  as  follows: 

"  The  middle  of  last  month,  the  Rev.  Mr.  Whitefield  was  at 
Charlestown,  and  preached  five  times,  and  collected  one  hun- 

Greatest        <^i^Q^  and  seventy  sterling  for  the  Orphan  House 

American  in  Georgia;  and  on  Sunday  last,  he  landed  at 
Tour.  Newcastle  where  he  preached  morning  and  eve- 

ning. Monday  morning  he  preached  to  three  thousand  at  Wil- 
mington; on  Tuesday  evening  in  Philadelphia  on  Society  Hill 
to  about  eight  thousand,  and  in  the  same  place  next  morning, 
and  evening."  Then  follow  his  daily  appointments,  to  April 
29, — Whitemarsh,  Germantown,  Philadelphia,  Salem,  N.  J., 
Neshaminy,  Pa.,  Skippack,  Frederick  Township,  Amwell,  New 
Brunswick,  Elizabethtown,  and  New  York. 

A  Philadelphia  paper  announced  April  24,  that  he  "  preached 
the  Sabbath  previous  to  fifteen  thousand  people." 

He   visited    Rhode    Island    and    Massachusetts,    preaching 

In  frequently  to  great  audiences,  on  Boston  Com- 

New  England,  mon  to  fifteen  thousand,  of  which  service  he  says: 

"Oh,  how  the  word  did  run!  It  rejoiced  me  to  see  such 
numbers  greatly  affected,  so  that  some  of  them,  I  believe,  could 
scarcely  abstain  from  crying  out,  that  the  place  was  none  other 
than  the  house  of  God  and  the  gate  of  heaven." 

When  he  went  to  his  lodgings,  "  Many  followed  weeping 
exceedingly,  crying  out  under  the  word,  like  persons  that  were 
hungering  and  thirsting  after  righteousness," 

At  Salem  he  preached  to  some  seven  thousand,  where  the 
Lord  manifested  His  power  and  glory.  In  every  part  of  the 
throng  persons  might  be  seen  in  great  concern.  At  Ipswich 
and  Newbury  were  large  congregations,  and  at  the  latter  place 
especially  the  Lord  poured  out  the  Spirit  copiously.  The  house 
was  very  large,  and  many  ministers  were  present,  and  the  peo- 
ple were  deeply  moved. 

At  Hampton  he  preached,  he  says,  to  an  outdoor  audience, 
but  the  wind  was  so  high  that  he  could  not  be  readily  heard. 

Next  he  preached  at  Portsmouth  and  York  in  Maine.  He 
went  "to  see  one  Mr.  Moody,  a  worthy,  plain,  and  powerful 
minister  of  Jesus  Christ,  though  now  much  impaired  by  old 
age."  He  was  greatly  pleased  when  Mr.  Moody  told  him  that 
he  would  preach  to  a  hundred  new  creatures  that  morning. 
"  Indeed  I  believe  I  did ;   for  when  I  came  to  preach,  I  could 


flRST    ERA    OF    REVIVALS. 


45 


speak  little  or  no  terror,  but  most  consolation. "  Mr.  Whitefield 
preached  morning  and  evening.  "  The  hearers  seemed  plain  and 
simple,  and  the  tears  trickled  apace  down  most  of  their  cheeks." 

He  preached  again  at  Hampton  to  a  much  larger,  interested 
congregation,  and  learned  from  the  pastor  after  that  num.bers 
were  under  deep  religious  impressions.  He  preached  again  at 
Newbury  and  Ipswich  and  Marblehead,  collecting  considerable 
amounts  for  his  orphanage. 

In  Boston  he  preached  morning  and  evening  in  Brattle 
Street,  with  great  power,  and  the  people  were  delighted  to  see 
him  again,  there  having  been  a  report  that  he  had  died. 

At  Mr.  Webb's  church,  at  the  New  North,  on  Wednesday, 
there  was  more  of  the  presence  of  God,  he  said,  through  the 
whole  ministration,  than  he  ever  had  known  at  one  time  during 
the  whole  course  of  his  ministry.  He  went  there  with  the 
Governor  of  Massachusetts,  Jonathan  Belcher,  in  his  coach,  and 
preached  morning  and  evening.  "Jesus  manifested  forth  His 
glory;  many  hearts  melted  within  them;  and  I  think,  I  was 
never  so  drawn  out  to  pray  for  and  invite  little  children  to 
Jesus  Christ  as  I  was  this  morning.  A  little  before  I  had  heard 
that  a  little  child  that  was  taken  sick  soon  after  hearing  me 
preach  said  he  would  'go  to  Mr.  Whitefield's  God,'  and  died  in 
a  short  time.  This  encouraged  me  to  speak  to  the  little  ones. 
But  oh!  how  were  the  old  people  affected  when  I  said:  'Little 
children,  if  your  parents  will  not  come  to  Christ,  do  you  come 
and  go  to  heaven  without  them. '  I  have  not  seen  a  greater 
commotion  since  my  preaching  in  Boston.  Glory  be  to  God 
who  has  not  forgotten  to  be  gracious." 

He  preached  on  the  Common  the  following  day  to  about 
fifteen  thousand  people.  The  next  day  he  was  thronged  morn- 
ing and  evening  with  anxious  souls  seeking  personal  instruc- 
tion from  him !  On  Sabbath  he  preached  with  great  power  at 
the  Old  South,  which  was  so  thronged  he  was  obliged  to  get  in 
at  one  of  the  windows.  He  dined  with  the  governor,  who  came 
to  him  after  dinner,  weeping  and  desiring  his  prayers. 

"The  governor,  the  secretary,  and  several  of  the  council 
generally  attended  his  preaching  in  Boston,  treating  him  with 
the  greatest  respect.  Old  Mr.  Walter,  successor  to  Mr.  Elliot 
commonly  called  the  apostle  of  the  Indians,  at  Roxbury,  said  it 
'was  Puritanism  revived. '  And  Dr.  Colman  said  'that  it  was  the 
happiest  day  he  ever  saw  in  his  life. '  " 


46  THE   BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

He  went  with  the  governor  in  his  coach  in  the  evening  to 
preach  his  farewell  sermon  on  the  Common  where  thirty  thou- 
sand people  were  gathered.  Great  numbers  were  melted  to 
tears  when  he  spoke  of  leaving  them.  A  great  company  fol- 
lowed him  to  his  lodgings  whom  he  addressed  from  the  door- 
way. He  became  very  much  attached  to  Boston.  He  de- 
clared: "Boston  people  are  very  dear  to  my  soul."  "  In  the 
mean  while,  dear  Boston,  adieu.  The  Lord  be  with  thy  minis- 
ters and  people." 

The  next  day  the  governor  took  him  in  his  carriage,  kissed 
him,  and  with  tears  bade  him  farewell.  Arriving  at  Concord  at 
noon,  he  preached  twice  in  the  open  air  to  some  thousands, 
"  and  comfortable  preaching  it  was.  The  hearers  were  sweetly 
melted  down."     The  minister,  Rev.  Mr.  Bliss,  wept  abundantly. 

On  Thursday  he  preached  at  Sudbury  to  thousands,  with 
power,  and  much  feeling  was  manifested  throughout  the  assem- 
bled multitude.  He  next  preached  at  Marlborough.  At  first 
he  seemed  to  have  no  power,  but  liberty  came  and  the  Spirit 
descended,  so  that  great  numbers  were  melted  down. 

He  found  Governor  Belcher  here,  who  went  with  him 
through  the  rain  that  night  to  Worcester.  Here,  on  Wednes- 
day, he  "  preached  to  thousands  in  the  open  air,  the  word  fell 
with  weight,  and  carried  all  before  it."  The  governor  ex- 
horted him  to  go  on  stirring  up  ministers,  for  reformation  must 
begin  at  the  house  of  God ;  and  not  to  spare  rulers.  He  asked 
Whitefield  to  pray  for  him  that  he  might  hunger  and  thirst  after 
righteousness,  and  took  leave  of  him  with  tears. 

He  preached  at  Leicester,  Brookfield,  and  at  Cold  Spring 

Visits  and  Hadley.      The  same  day  he  reached  North- 

Edwards,  ampton.  He  found  the  Rev.  Jonathan  Edwards 
a  partial  invalid.     He  writes: 

"  When  I  came  into  his  pulpit  I  found  my  heart  drawn  out  to 
talk  of  scarce  anything  but  the  consolation  and  privileges  of 
saints,  and  the  plentiful  effusions  of  the  Holy  Ghost  in  the  hearts 
of  believers.  And  when  I  came  to  remind  them  of  their  former 
experiences,  and  how  zealous  and  lively  they  were  at  that  time, 
both  minister  and  people  wept  much,  and  the  Holy  Ghost  en- 
abled me  to  speak  with  a  great  deal  of  power." 

Whitefield  had  almost  an  adoration  for  both  Mr.  and  Mrs. 
Edwards:  "A  sweeter  couple  I  have  never  seen,"  were  his 
own  words.     He  writes : 


FIRST    ERA    OF    REVIVALS.  47 

"  Preached  this  morning,  and  perceived  the  melting  begin 
sooner  and  rise  higher  than  before.  Dear  Mr.  Edwards  wept 
during  the  whole  exercise.  The  people  were  equally,  if  not 
more,  affected;  and  my  own  soul  was  much  lifted  up  toward 
God.  In  the  afternoon  the  power  increased  yet  more.  Our 
Lord  seemed  to  keep  the  good  wine  till  the  last.  I  have  not 
seen  such  gracious  melting  since  my  arrival.  My  soul  was  much 
knit  to  these  dear  people  of  God." 

Westfield,  Springfield,  East  Windsor,  Hartford,  Weathers- 
field,  were  visited  consecutively,  and  from  Weathersfield  he  was 
called  to  New  York,  on  his  way  to  which  city  he  preached  at 
Rye  and  Kingsbridge.  Of  his  preaching  in  New  York  it  is 
recorded : 

"In  the  morning,  he  preached  at  Mr.  Pemberton's  church, 
and  in  the  evening  to  crowded  audiences,  and  with  delightful 

In  New  manifestations  of  the  presence  and  power  of  God. 
York.  He  said  of  one  of  the  services:  'The  Spirit  of  the 

Lord  gave  me  freedom,  till  at  length  it  came  down  like  a 
mighty  rushing  wind,  and  carried  all  before  it. '  Immediately 
the  whole  congregation  became  alarmed.  Weeping  and  wail- 
ing with  crying  were  to  be  heard  in  every  corner.  Men's  hearts 
failing  them  for  fear,  and  many  falling  into  the  arms  of  their 
friends.  My  soul  was  carried  out  until  I  could  scarce  speak 
any  more." 

He  preached  for  three  days  successively  in  New  York,  and 
afterward  at  Staten  Island,  Newark,  Basking  Ridge.  His 
preaching  appeared  to  be  attended  with  more  success  than  ever. 
He  then  went  to  Trenton,  where  he  consulted  with  some  minis- 
ters concerning  Mr.  Gilbert  Tennent's  accepting  an  invitation 
to  preach  in  New  England.  That  conference  resulted  in  Ten- 
nent's visit  to  New  England,  and  the  preaching  that  roused  the 
opposition  that  resulted  in  the  expulsion  of  David  Brainerd  from 
Yale  College. 

The  extent  of  the  influence  of  such  an  activity,  on  both  sides 
of  the  sea,  continued  for  more  than  a  third  of  a  century,  eternity 
alone  can  unfold.  Such  intense  exertion  and  emotion  were  too 
much  for  any  human  frame  to  endure.  Whitefield  gave  way 
under  the  strain  at  the  early  age  of  fifty-six.  He  died  in  the 
harness. 

We  must  pass  from  these  experiences  that  occurred  during 
his  second  visit  to  America,  over  a  period  of  thirty  years,  to  the 


48  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

close  of  his  last  visit,  in  1770.  His  biographer  records  the 
work  of  the  last  two  weeks  of  his  life,  in  a  passage  that  shows 
His  Closing  that  there  was  no  abatement  of  interest  and 
Activities.      power  until  the  end : 

"  From  the  17th  to  the  20th  of  September,  Whitefield  preached 
every  day  in  Boston;  on  the  20th  of  September,  at  Newton;  and 
proceeded  from  Boston,  September  the  21st,  on  an  excursion  to 
the  eastward,  although  at  that  time  indisposed.  At  Portsmouth, 
in  New  Hampshire,  he  preached  daily  from  the  23d  to  the  29th 
of  September;  also  once  at  Kittery,  and  once  at  York;  and,  on 
Saturday  morning,  September  29,  he  set  out  for  Boston;  but 
before  he  came  to  Newburyport,  where  he  had  engaged  to 
preach  next  morning,  he  was  importuned  to  preach  by  the  way, 
at  Exeter.  At  the  last  he  preached  in  the  open  air,  to  accom- 
modate the  multitudes  that  came  to  hear  him,  no  house  being 
able  to  contain  them.  He  continued  his  discourse  nearly  two 
hours,  by  which  he  was  greatly  fatigued;  notwithstanding 
which,  in  the  afternoon  he  set  off  for  Newburyport,  where  he 
arrived  in  the  evening;  and  soon  after  retired  to  rest,  being 
Saturday  night,  fully  intent  on  preaching  the  next  day.  His 
rest  was  much  broken,  and  he  awoke  many  times  in  the  night, 
and  complained  very  much  of  an  oppression  at  his  lungs,  breath- 
Dies,  ing  with  much  difficulty.     And  at  length,  about 

Aged  56.  six  o'clock  on  the  Lord's  Day  morning  he  de- 
parted this  life,  in  a  fit  of  the  asthma." 

The  whole  Christian  world  mourned  his  departure.  In  Lon- 
don, John  Wesley  preached  his  funeral  sermon,  on  the  Lord's 
Day,  November  18,  in  the  Whitefield  Tabernacle  in  Lon- 
don, "to  an  extraordinarily  crowded  and  mournful  auditory; 
many  hundreds  being  obliged  to  go  away,  who  could  not 
possibly  get  within  the  doors."  Rev.  Mr.  Parsons  preached 
a  funeral  sermon  in  the  Federal  Street  Church,  Newbury- 
port, the  day  on  which  Whitefield  died,  from  Philippians  i.21, 
"For  to  me  to  live  is  Christ,  and  to  die  is  gain."  His  mortal 
body  rests  under  the  pulpit  of  the  Federal  Street  Church,  in 
accordance  with  his  own  request. 

Upon  the  tombstone  of  his  cenotaph  in  Newburyport  is  an 
inscription,  which  briefly  sums  up  his  life.  Upon  the  marble 
monument  erected  by  Whitefield  for  his  wife  in  Tottenham 
Court  Chapel — with  a  space  left  for  an  inscription  respecting 
himself  after  his  decease,  as  he  wished  to  be  interred  in  the 


FIRST    ERA    OF    REVIVALS. 


49 


same  vault  had  he  died  in  England — is  the  epitaph,  written  by 
the  Rev.  Titus  Knight.  We  give  both  these  inscriptions  below, 
as  indicating  the  estimate  of  his  own  age: 

THIS   CENOTAPH 

is  erected  with  affectionate  veneration, 

to  the  memory  of  the 

REV.     GEORGE     WHITEFIELD, 

born  at  Gloucester,  Eng.,  Dec'r,  17 14: 
educated  at  Oxford  University:  ordained  1736. 
In  a  ministry  of  thirty-four  years,  he  crossed  the  Atlantic  thirteen 
times,  and  preached  more  than  eighteen  thousand  sermons. 
As  a  soldier  of  the  cross,  humble,  devout,  ardent;  he  put  on 
the  whole  armor  of  God,  preferring  the  honors  of  Christ 
to  his  own  interest,  repose,  reputation,  or  life.     As  a 
Christian  orator,  his  deep  piety,  disinterested  zeal, 
and  vivid  imagination,  gave  unexampled  energy 
to  his  look,  action,  and  utterance.     Bold,  fer- 
vent, pungent,  and  popular  in  his  eloquence, 
no  other  uninspired  man  ever  preached  to  so 
large  assemblies,  or  enforced  the  simple 
truths  of  the  Gospel  by  motives  so  per- 
suasive and  awful,  with  an  in- 
fluence so  powerful  on  the  hearts 

of  his  hearers. 

He  died  of  asthma,  Sept.  30,  1770; 

suddenly  exchanging  his  life  of  unparalleled  labors  for  his 

eternal  rest. 

In  memory  of 

REV.    GEORGE    WHITEFIELD,    A.M., 

Chaplain  to  the  Right  Honorable  the  Countess  of  Huntingdon, 

Whose  soul,  made  meet  for  glory, 

Was  taken  to  Immanuel's  bosom, 

On  the  3oti^  of  Sept.  1770; 

And  now  lies  in  the  silent  grave,  at  Newburyport,  near  Boston,  in 

New  England; 

There  deposited  in  hope  of  a  joyful  resurrection  to  eternal  life  and 

glory. 

He  was  a  man  eminent  in  piety, 

Of  a  humane,  benevolent,  and  charitable  disposition. 

His  zeal  in  the  cause  of  God  was  singular; 

His  labors  indefatigable ; 

And  his  success  in  preaching  the  Gospel  remarkable  and 

astonishing. 

He  departed  this  life. 

In  the  fifty-sixth  year  of  his  age. 


And  like  his  Master,  was  by  some  despised; 

Like  Him,  by  many  others  loved  and  prized: 
But  theirs  shall  be  the  everlasting  crown, 

Not  whom  the  world,  but  Jesus  Christ  will  own. 

4 


50  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

SECTION    THIRD. 

Special  Revival  Experiences. 

Certain  experiences,  both  normal  and  abnormal,  in  connec- 
tion with  the  great  revival  of  last  century,  need  to  be  illustrated 
in  this  connection.  Among  these  are,  the  v^^ork  of  revival  in  in- 
dividual churches,  under  their  own  pastors,  and  without  the  aid 
of  the  evangelist  from  the  outside, — of  which  good  examples 
maybe  seen  in  the  revival  in  Middlebury,  Conn.,  under  the 
Rev.  Peter  Thatcher  and  in  the  Church  of  New  Londonderry, 
Pennsylvania,  under  the  Rev.  Samuel  Blair ;  and  the  peculiar 
manifestations  connected  here  and  there  with  the  work  of  revival, 
such  as  the  ""jerks,"'  and  other  forms  of  excitement. 

I.   Revival  in  Middlebury,  Conn. 

A  remarkable  revival,  in  which  Mr.  Tennent  was  instrumen- 
tal, occurred  in  Middlebury,  Connecticut,  about  the  middle  of 
the  last  century.  It  illustrates  God's  method  of  sometimes 
sending  one  man  to  sow  the  seed  and  another  to  reap  the  har- 
vest. Rev.  Peter  Thatcher,  from  whom  the  following  account  is 
mainly  drawn,  was  pastor  of  this  church,  having  been  ordained 
November  2,  1699,  at  the  age  of  twenty-one.  There  had  been 
a  very  low  state  of  piety  in  his  church  for  many  years,  and  the 
good  man  began  to  think  he  must  quit  his  charge.  Only  one 
person  had  offered  to  unite  with  his  church  for  two  years,  and 
his  conclusion  was  that  God  chose  to  accomplish  His  work  in 
Middlebury  by  some  other  instrument.  He  delayed  resign- 
ing his  charge  because  he  could  find  no  suitable  text  for  his  fare- 
well sermon.  Mr.  Tennent,  on  his  return  from  Plymouth, 
Mr.  Tennent's  preached  for  him  in  March,  1741.  Mr.  Thatcher 
Visit.  stated  the  condition  of  things  in  the  parish  to  Mr. 

Tennent,  expressing  his  conviction  that  God  was  about  to  break 
up  His  house  with  that  people.  Mr.  Tennent  said  "  No,  but  to 
revive  His  work.  He  was  glad  to  see  the  devil  so  vexed ;  it  was 
a  good  sign."  Mr.  Tennent  had  but  a  small  congregation  and 
no  visible  effect  from  his  sermon.  Subsequently  a  few  were 
found  who  appeared  to  have  been  deeply  moved  by  Mr.  Ten- 
nent's sermons.     Opposition  arose  from  the  fact  that  so  many 


FIRST    ERA    OF    REVIVALS.  Bj 

professors  or  members  of  the  church  had  their  hopes  so  shaken. 
Mr.  Thatcher  recounts  the  subsequent  events,  as  follows: 

"  In  the  beginning  of  October,  I  proposed  a  day  of  prayer  and 
spoke  to  my  brother  Shaw  for  his  assistance.  This  was  our  er- 
rand to  the  throne  of  grace,  to  ask  for  the  outpouring  of  the 
Spirit  on  this  dry  fleece.  That  week  some  of  my  awakened 
brethren  obtained  a  visit  from  the  Rev.  Mr,  Crocker.  They  ap- 
pointed a  lecture  for  him,  Friday;  which  I  was  pleased  to  hear. 
He  preached  next  morning;  one  cried  out,  the  assembly  was 
struck  with  awe  and  seriousness;  which  gave  some  hopes  of  a 
revival.  He  promised  a  visit  on  Monday.  Of  this,  notice  was 
given  on  the  Sabbath.  All  that  day  the  hearers  were  very  at- 
tentive and  there  were  some  meltings.  The  next  day  Mr. 
Crocker  came.  We  began  about  one  o'clock.  He  preached  from 
The  Spirit  Romans  i.8,  which  he  opened  largely.  After 
Poured  Out.  sermon  the  pastor  delivered  an  exhortation. 
Many  now  melted  down.  After  the  blessing,  the  people  gener- 
ally stayed,  till  some  cried  with  terror,  which  flew  like  light- 
ning into  every  breast ;  I  suppose  none  excepted.  I  have  written 
accounts  of  seventy-six,  that  day  struck,  and  brought  first  to  inquire 
what  they  should  do  to  be  saved.  This  inquiry  awakened  many. 
There  were  many  professors  of  religion  whose  lamps  went  out. 
They  discovered  there  was  no  oil  of  true  grace  in  them.  There 
were  four  persons  that  this  day,  being  left  alone  in  the  several 
houses  to  which  they  belonged,  were  I  suppose  savingly  awak- 
ened by  the  consideration  that  they  were  left.  After  a  stay  with 
the  distressed  in  public,  many  followed  us  home.  Those  that 
we  had  no  opportunity  to  ask  openly  the  state  of  their  souls, 
and  the  reason  of  their  outcry,  repaired  to  us;  they  tell  us  they 
see  now  what  they  never  did  before ;  their  original  guilt  and 
actual  sins,  and  fear  of  the  dreadful  wrath  of  God.  This  filled 
them  with  unutterable  anguish.  They  seemed  to  be  stepping 
into  hell.  This  drew  trembling  fear  and  cries  from  them. 
They  complained  of  hard  hearts  and  blind  eyes!  That  they 
should  never  see  before!  especially  unbelief!  Oh!  how  dread- 
ful to  give  the  God  of  truth  the  lie!  They  complain  now  they 
can  not  believe,  find  their  hearts  full  of  enmity  to  God,  to  Christ, 
to  His  holiness,  to  His  word  and  saints.  Scores  this  day,  told 
me  of  their  hatred  of  me,  above  any  one.  But  to  hear  the  young 
people  crying  and  wringing  their  hands  and  bewailing  their 
frolicking  and  dancing,  their  deriding  public  reproofs  therefor, 


52  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

was  affecting.  Oh!  how  heavy  now  did  their  contempt  and 
neglect  of  Christ  appear  to  them,  as  the  effect  of  these  corrupt 
thoughts  of  pride,  unbelief,  and  enmity,  and  vicious  practises 
Deep  of  mirth  and  jollity!     Their  mouths  are  at  once 

Conviction,  filled  to  justify  God  in  their  eternal  damnation 
and  to  condemn  those  principles  and  practises  they  have  been 
ruled  by,  and  led  into;  and  this  from  Scripture.  This  is  the  pe- 
culiar work  of  the  Spirit,  to  convince  of  sin  and  unbelief. 

"Well,  the  next  evening,  we  had  another  lecture.  Though 
an  excessive  rain,  yet  many  came  and  the  word  was  powerful. 
Thus  the  Lord  began  to  hear,  as  soon  as  it  was  in  our  hearts  to 
ask. 

"  From  this  time  they  must  have  four  sermons  in  a  week ;  two 
Tuesday,  two  Thursday.  The  words  of  the  Lord  were  very 
precious  in  those  days.  In  a  few  days  from  the  twenty-third  of 
November,  so  greatly  to  be  remembered,  there  appeared  to  be 
above  two  hundred  awakened ;  and  it  was  some  days  and  weeks 
and  months  before  they  were  brought  sensibly  to  close  with 
Christ.  Most  of  them  tarried  long  in  the  birth ;  and  so  far  as 
I  am  capable  to  judge,  gave  as  distinct  and  clear  an  account  of 
their  espousing  to  Jesus  Christ;  the  means.  His  word  of  promise, 
and  time,  as  they  could  of  any  action  of  human  life.  This,  not 
all  in  the  same  manner  needed,  under  the  preparatory  work ;  but 
all  came  to  the  same  spousing,  closing  act  when  they  were 
brought  out  of  darkness  into  marvelous  light;  when  the  prison 
doors  were  opened,  their  captive  souls  set  free;  when  set  free 
from  the  oppressive  burdens  of  guilt  they  so  long  carried ;  when 
the  Lord  led  them  into  the  wilderness  and  there  spake  kindly 
to  them,  saying,  'Live.'  " 

The  work  grew  daily;  the  numbers  were  increased;  nearly 
one  hundred  and  seventy  joined  the  church  the  next  year.  Mr. 
Thatcher  in  a  letter  to  a  friend,  September  6,  1742,  wrote: 
"  God's  work  yet  prevails  among  us;  and,  blessed  be  God,  there 
are  yet  many  tokens  of  good  in  this  Zion." 

"  In  his  own  spirit,  the  revival  never  suffered  any  abatement, 
but  rather  grew  brighter,  till  its  light  was  lost  among  the  glories 
of  the  heavenly  world."  During  the  first  week  in  April,  1744, 
he  preached  to  his  own  people  and  at  Plymouth  eight  times; 
closing  his  last  discourse,  which  was  on  the  8th  of  the  month, 
by  telling  his  people  he  did  not  know  whether  he  should  ever 
see  or  speak  to  them  again.     Returning  home  he  told  his  wife 


FIRST    ERA    OF    REVIVALS. 


53 


he  did  not  know  but  his  work  was  done.  He  was  restless  that 
night,  and  rapidly  declined  till  his  death,  which  was  on  the 
Sabbath,  April  22.  "On  Wednesday  afternoon,"  says  the  Rev. 
Mr.  Prince,  "was  such  an  extraordinary  confluence  from  the 
neighboring  towns  as  was  never  seen  in  the  place  before,  to 
attend  the  funeral.  When  the  coffin  was  carried  out  there  was 
great  weeping.  When  the  coffin  was  set  on  the  edge  of  the 
grave  it  lay  there  some  time,  and  they  seemed  to  be  loth  to  let 
him  down;  nor  did  I  ever  see  so  many  weepers  before." 

So  marvelous  a  transformation,  from  hatred  to  love,  toward 
this  man,  had  divine  grace  wrought  in  the  hearts  of  the  people! 

II.  A  Typical  Revival  at  New  Londonderry,  Pa. 

A  single  instance  of  the  workings  of  the  revival,  outside  of 
New  England,  that  in  New  Londonderry,  Pennsylvania,  under 
the  Rev.  Samuel  Blair,  will  illustrate  the  same  gracious  presence 
of  God,  and  the  same  methods  of  presenting  truth  and  dealing 
with  sinners  that  characterized  the  work  under  the  great  evan- 
gelists of  the  period.  Mr.  Blair,  after  giving  a  somewhat  par- 
ticular statement  of  the  spiritual  condition  of  the  community  in 
which  his  church  was  situated,  writes  as  follows : 

"  Religion,  as  it  were,  lay  dying  and  ready  to  expire,  and  it 
was  in  the  spring  of  1 740  when  the  God  of  Salvation  was  pleased 
to  visit  us  with  the  blessed  effusions  of  His  Holy  Spirit  in  an  emi- 
nent manner.  The  very  open  and  public  appearance  of  the 
gracious  visitations  in  these  parts  was  in  the  congregation  com- 
mitted to  my  charge.  I  am  the  first  minister  ever  settled  in 
this  place.  At  their  earnest  invitation  I  came  to  them  in  the 
beginning  of  November,  1739,  and  was  formally  installed  and 
settled  among  them  as  their  minister  in  the  April  following. 
There  were  some  very  pious  people  who  were  a  great  encourage- 
ment and  comfort  tome.  I  endeavored  to  deal  searchingly  and 
solemnly  with  my  people,  and  through  the  blessing  of  God  I  had 
the  knowledge  of  several  brought  under  conviction  that  winter. 
The  first  of  March  I  went  away  for  two  or  three  Sabbaths,  and 
an  earnest  neighboring  minister,  who  seemed  earnest  to  secure 
the  conversion  of  souls,  preached  in  my  absence.  The  first 
Sabbath  his  subject  was:  'The  Danger  and  Awful  Case  of  such 
as  Continue  in  Sin  under  the  Means  of  Grace.'  His  text  was: 
'Cut  it  down;  why  cumbereth  it  the  ground?'     Under  that  ser- 


54  THE    BAPTISMS   OF   FIRE    IN    THE    AMERICAN   CHURCH. 

mon  many  were  deeply  affected,  so  that  some  burst  out  with  an 
audible  noise  into  bitter  crying  (a  thing  they  never  knew  here 
before) . 

"  After  I  came  home  there  came  a  young  man  to  my  house 
under  deep  trouble  about  the  state  of  his  soul,  whom  I  had 
Remarkable     known  as  a  light,'  merry  sort  of  a  youth.     He  was 
Conversion,     not  anything  concerned  about  himself  in  the  time 
of  hearing  the  above-mentioned  sermon  nor  afterward,  until  the 
next  day,  that  he  went  to  his  labor,  which  was  grubbing,  in  order 
to  clear  some  new  ground.     The  first  grub  he  undertook  was  a 
pretty  large  one  with  a  high  top,  and  when  he  had  cut  the  roots, 
as  it  fell  down,  these  words,  'Cut  it  down,'  came  to  his  remem- 
berance  and  went  like  a  spear  to  his  heart — 'Cut  it  down ;  why 
cumbereth  it  the  ground?'     So  he  thought,  'I  must  be  cut  down 
by  the  justice  of  God  for  the  burning  of  hell,  unless  I  get  into 
another  state  than  I  am  now  in.'     He  thus  came  into  a  great 
and  abiding  distress  which  to  all  appearance,  had  a  happy  issue; 
to  this  day  his  conversation  is  as  becometh  the  Gospel  of  Christ. 
"  My  first  sermon  after  returning  home  was  from  the  words: 
'Seek  ye  the  kingdom  of  God ;  and  His  righteousness. '     When  I 
Great  came  to  speak  of  their  long  neglect  of  this  com- 

Emotion.  mand,  the  consideration  of  this  seemed  to  cut  like 
a  sword  upon  some  in  the  congregation.  While  I  was  speaking 
upon  it,  they  could  no  longer  contain  but  burst  out  in  the  most 
bitter  mourning.  I  desired  them  as  much  as  possible  to  restrain 
themselves  from  making  any  noise  that  would  hinder  themselves 
or  others  from  hearing  what  was  spoken ;  and  often  afterward 
I  had  occasion  to  repeat  the  same  counsel.  The  number  of  the 
awakened  increased  very  fast.  Our  Sabbath  assemblies  soon 
became  vastly  larger;  many  people  from  almost  all  around 
seemed  to  want  to  come  to  a  place  where  there  were  such  mani- 
festations of  the  divine  power.  There  was  hardly  a  sermon  or 
lecture  during  the  summer  that  did  not  produce  evidences  that 
they  were  effective  in  awakenings  and  conversions,  and  the 
impressions  on  the  hearers  were  often  very  deep.  Some  would 
be  overcome  with  fainting;  others  deeply  sobbing,  unable  to 
contain  themselves;  others  crying  in  a  more  dolorous  manner; 
many  others  more  silently  weeping;  while  there  would  be  a 
deep  solemnity  over  the  whole  congregation.  Many  came  to  me 
for  private  conversation,  thereby  showing  that  the  impression 
was  deep  and  the  work  abiding.     In  a  word,  they  saw  that  true 


FIRST    ERA    OF    REVIVALS,  55 

religion  was  quite  another  thing  from  what  they  had  conceived 
it  to  be.  There  were  likewise  many  up  and  down  the  land 
brought  under  deep  and  distressing  convictions  that  summer, 
who  had  lived  very  loose  lives,  regardless  of  the  very  externals 
of  religion.  Those  awakened  were  much  given  to  reading  the 
Holy  Scriptures  and  other  good  books.  The  subjects  of  dis- 
course most  always,  when  some  of  them  were  together,  were  the 
matters  of  religion  and  great  concerns  of  their  souls.  All  un- 
suitable worldly  conversation,  vain  discourse  on  the  Lord's  day, 
seemed  to  be  laid  aside  among  them." 

Such  was  the  character  of  the  "  Great  Awakening"  in  its  com- 
mon current,  and  as  illustrated  both  in  and  out  of  New  England, 
before  any  foreign  influence  was  brought  to  mingle  with  it.  In 
General  many  places  where  there  was  no  visible  move- 
Influence,  ment,  such  as  these  specimens  exhibit,  there  was 
a  reviving  of  religion  in  secret;  there  was,  in  the  pious  and 
especially  among  pastors,  a  sense  of  spiritual  want;  there  was 
self-examination ;  there  were  self-abasements  and  mourning  for 
discovered  want  of  fervor  and  constancy  in  God's  service;  there 
was  prayer  for  pardon,  and  for  grace  to  be  faithful,  and  for  the 
divine  blessing  on  faithful  labors;  there  was  a  better  perform- 
ance of  pulpit  and  parochial  duties,  and  a  more  teachable  spirit, 
both  in  church  members  and  others;  and  in  many  places,  there 
began  to  be  instances  of  manifest  conversions. " 

Such  was  the  state,  such  were  the  prospects,  of  New  England 
when  George  Whitefield  was  invited  to  visit  Boston.  As  he  was 
a  member  and  a  minister  of  the  Church  of  England,  what  in- 
fluence the  institutions  of  that  church  exerted  upon  him,  and 
through  him  on  the  American  church,  it  is  not  easy  to  say. 

III.  Special  Physical  Manifestations, 

There  have  been  many  instances  of  such  peculiar  physical 
manifestations  as  those  so  frequently  alluded  to  in  the  accounts 
of  the  Edwards  revivals,  in  more  recent  revivals,  as  under  Mr. 
Finney,  and  isolated  cases  even  until  now.  They  may  have 
become  epidemic  during  the  Great  Awakening,  occurring  in 
Account  by  various  regions.  They  have  been  witnessed 
Lorenzo  Dow.  where  there  was  no  religious  excitement;  but 
have  been  noticed  more  generally  where  people  were  wrought 
up  in  times  of  intense  religious  awakenings.     In  Mr.  Tracy's 


56  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  Great  Awakening"  is  an  account  written  by  that  very  eccen- 
tric man,  "Lorenzo  Dow,"  who  was  much  talked  about  in  my 
early  boyhood.      It  is  as  follows: 

"  I  have  seen  all  denominations  of  Religion  exercised  with 
the  Jerks,  gentlemen  and  ladies,  black  and  white,  young  and  old, 
The  without    exception.      I  have  passed    a  meeting- 

Jerks,  house,   where  I  observed  the  undergrowth   had 

been  cut  for  a  camp-meeting,  and  from  fifty  to  a  hundred  sap- 
lings were  left,  breast-high,  on  purpose  for  persons  who  were 
Jerked,  to  hold  on  to.  I  observed,  where  they  had  held  on  they 
had  kicked  up  the  earth,  as  a  horse  stamping  flies.  A  Presby- 
terian told  me  that  while  he  was  preaching,  the  day  before, 
some  had  the  jerks.  I  believe  it  does  not  affect  those  natural- 
ists who  wish  to  get  it  to  philosophise  about  it ;  and  rarely  those 
who  are  the  most  pious;  but  the  lukewarm,  lazy  professor  is 
Its  Special  subject  to  it.  The  wicked  fear  it,  and  are  sub- 
Subjects,  ject  to  it,  but  the  persecutors  are  more  subject  to 
it  than  any,  and  they  have  sometimes  cursed  and  sworn  and 
damned  it  while  jerking." 

Dr.  Archibald  Alexander  says  that  the  phenomena  "  were 
common  to  all  ages  and  sexes,  and  to  all  sorts  of  characters." 

Dow  says  that  persecutors  "  had  it  without  relaxing  their 
hatred  of  religion."  Some  testified  that  they  had  been  thrown 
into  the  dirt  by  hearing  the  descriptions  of  the  jerkings  of  others, 
and  without  any  religious  impressions  either  attending  or  fol- 
lowing the  attack. 

Many  years  since  I  knew  a  man  living  in  a  small  village,  who 
seemed  to  have  no  sort  of  control  of  himself  whatever.  No 
matter  where  you  met  him,  passing  you  on  the  road,  there  would 
be  the  strangest  contortions  of  his  face,  sometimes  of  his  whole 
body.  He  would  drop  on  his  knees  on  the  street,  or  entering  a 
church  would  drop  on  one  knee  in  the  aisle.  I  never  ascertained 
their  origin.  He  seemed  intelligent  and  capable  of  transacting 
business,  and  with  every  appearance  of  health.  Whether  he 
was  cognizant  of  his  condition  I  do  not  know.  He  was  a  man 
of  forty  years  when  I  knew  him,  having  a  respectable,  interest- 
ing family,  and  always,  I  think,  made  himself  agreeable. 

Mr.  Tracy  says  of  the  later  stages  of  this  peculiar  affection: 
"Toward  the  close  of  the  Great  Awakening  of  1740  these 
manifestations  began  to  assume  the  character  of  an  epidemic." 
The  various  steps  of  the  process  are  not  so  clearly  marked  as 


FIRST    ERA    OF    REVIVALS,  ^*f 

the  reader  would  desire.  No  one  seems  to  have  made  them  the 
subject  of  calm,  physiological  observation.  William  Tennent 
states  that,  under  the  ministry  of  his  brother  John,  it  was  no 
uncommon  thing  to  see  persons  in  the  time  of  hearing  preach- 
ing sobbing  as  if  their  hearts  would  break,  but  without  any  out- 
cry. Gillies  mentions  faintings,  so  that  a  number  were  carried 
out  in  a  state  of  insensibility  under  the  preaching  of  Rowland 
in  a  Baptist  church.  Gilbert  Tennent  was  present;  and  at  his 
suggestion  Rowland  changed  the  style  of  his  discourse,  and 
faintings  ceased. 

SECTION  FOURTH. 

David  Brainerd,  the  Typical  Man  and  Minister.* 

David  Brainerd  has  been  selected  as  being  clearly  the  typical 
man  and  minister  of  the  first  great  Era  of  Revivals.  His  work 
was  that  of  a  missionary  exclusively,  and  tho  his  life  was 
very  brief,  its  influence  upon  those  who  have  since  lived  has 
rarely  been  equaled  in  the  annals  of  the  Christian  Church.  His 
story  is  briefly  told  in  the  following  paper,  in  connection  with 
his  missionary  work. 

Sketch  of  David  Brainerd  and  the  Work  of  Grace  Among 
THE  Indians,  1745-1747.  By  Helen  M.  Ludlow,  Hamp- 
ton Institute,  Va. 

To  appreciate  fully  the  achievements  of  that  "  excellent  ser- 
vant of  Christ,  David  Brainerd,  holiest  missionary  if  not  holi- 
est man  of  his  time,"  as  an  early  biographer  calls  him,  we  must 
turn  our  faces  from  nearly  all  we  now  call  civilization  and,  look- 
ing backward  a  hundred  and  fifty  years,  enter  as  far  as  v;e  can 
into  the  spirit  of  his  day  and  generation,  into  the  life  and  thought 
of  the  people,  not  of  these  United  States  we  are  so  proud  of, 
but  of  that  narrow  strip  along  our  eastern  coast  then  known  as 
the  "British  Plantations." 

To  eyes  accustomed  to  the  noonday  of  the  Nineteenth  Cen- 
tury, it  seems  a  land  of  dimness.  Imagination  is  strained  to 
think  what  life  would  be  without  electricity,  gas,  or  steam; 
without  telegraphs,  without  railroads,  without  ocean  greyhounds 

*  Chiefly  from  Edwards'  Life  of  Brainerd. 


58  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

or  floating  river-palaces;  without  daily  papers,  without  cheap 
postage,  without  cheap  literature;  without  lighted  streets  or 
warmed  churches;  without  the  thousand  and  one  devices,  from 
sewing-machines  to  friction  matches,  that  make  up  for  us  the 
every-day  necessaries  of  comfortable  existence. 

After  a  hundred  years  of  hand-to-hand  struggle  with  the  stern 
realities  of  pioneer  life,  the  American  colonists  found  them- 
selves beset  with  difficulties  the  Pilgrim  Fathers  had  not 
dreamed  of.  The  quarrels  of  Europe  foisted  upon  them,  with 
the  added  horrors  of  Indian  allies,  kept  their  uncertain  frontier 
in  perpetual  turmoil ;  while,  within  their  borders,  the  battle  of 
the  creeds,  Congregationalist  and  Presbyterian,  Calvinist  and 
Methodist,  Baptist  and  Quaker,  Catholic  and  Episcopalian, 
went  on  no  less  relentlessly;  proving,  with  the  early  blight  of 
African  slavery,  that  Liberty  crossed  the  sea  in  the  Mayfloiver 
not  as  passenger  but  as  stowaway.  The  storm,  whose  light- 
nings should  fuse  all  hearts  in  one,  was  gathering  its  first  clouds 
of  discontent,  resentment,  and  perplexity ;  the  souls  of  men  were 
tried;  and  still,  up  to  their  very  doors,  pressed  the  unconquered 
wilderness,  haunt  of  wild  beast  and  still  more  dreaded  savages, 
and  peopled  by  excitable  imaginations  with  even  more  fearful 
shapes  than  these — for  "  Is  not  Satan  the  old  Landlord  of  the 
Wilderness?"  asks  the  Rev.  Increase  Mather,  with  emphatic 
capitals:  "the  habitation  of  Barbarian  Infidels  in  whom  the 
Prince  of  the  Power  of  the  Air  doth  work  as  a  Spirit?"  There 
must  have  been  a  bright  side  to  life,  for  human  nature  is  very 
elastic;  and  childhood  and  youth,  love,  friendship,  and  social 
instincts  are  unfailing  as  summer  and  winter,  seedtime  and  har- 
vest. But  taking  all  the  conditions  into  account,  it  is  no  wonder 
fliat,  to  the  more  thoughtful  of  the  isolated  colonists,  this  life 
seemed  intensely  earnest,  the  next  world  very  real  and  near. 

Into  such  environment,  and  of  parents  such  as  these,  was 
born,  on  April   20,    17 18,   in  Haddam,  Connecticut,   the  little 

Youth  of      child  appointed  by  God  to  face  the  roaring  lion  of 

Brainerd,  the  wilderness.  His  father,  Hezekiah  Brainerd, 
Esq.,  was  one  of  His  Majesty's  Council  for  that  colony;  his 
mother  was  Dorothy,  daughter  of  the  Rev.  Jeremiah  Hobart; 
both  of  honorable  Puritan  descent.  Of  their  five  sons,  one 
represented  his  town  in  the  Provincial  Assembly,  and  four  de- 
voted themselves  to  the  Christian  ministry,  two  as  missionaries 
to  the  Indians.     David,  the  third  son,  seems  to  have  been  from 


FIRST    ERA    OF    REVIVALS. 


59 


the  first  of  delicate  frame  and  sensitive  nature;  one  of  those 
little  ones  the  Lord  would  have  taken  up  tenderly  in  His  arms, 
but  whose  "  early  feet"  were  set  in  hard  and  thorny  paths  to  seek 
Him.     Brainerd  has  left  us  this  picture  of  his  own  childhood: 

"  I  was  from  my  youth  somewhat  sober  and  inclined  to  mel- 
ancholy, but  do  not  remember  anything  of  conviction  of  sin  till 
I  was,  I  believe,  about  seven  or  eight  years  of  age.  Then  I 
became  concerned  for  my  soul  and  terrified  at  the  thought  of 
death,  and  was  driven  to  the  performance  of  religious  duties; 
but  it  appeared  a  melancholy  business,  that  destroyed  my  eager- 
ness for  play,  and  my  concern  was  short-lived."  A  fatal  epi- 
demic in  Haddam  and  the  death  of  both  parents  before  he  was 
fourteen,  renewed  these  impressions.  He  says:  "I  became  re- 
markably dead  to  the  world,  my  thoughts  almost  wholly  em- 
ployed about  my  soul's  concerns." 

After  the  break-up  of  his  home,  he  lived  four  years  with  his 
brother  in  East  Haddam,  doubtless  attending  school ;  but  he  says 
of  this  period :  "  I  was  not  much  addicted  to  the  company  and 
amusements  of  the  young,  and  when  I  did  join  them  always  came 
away  with  added  sense  of  guilt. "  More  congenial  to  his  nature, 
no  doubt,  were  the  solitary  hours  of  work  on  the  farm  his  father 
left  him,  where  he  spent  his  nineteenth  year.  There  his  as- 
pirations and  sense  of  life's  responsibility  became  so  intense 
that,  though  not  always  quite  certain  of  his  own  conversion,  he 
determined  to  acquire  a  liberal  education  in  order  to  consecrate 
it  to  the  Christian  ministry. 

To  prepare  for  college,  he  entered  the  family  of  his  pious 
pastor,  Mr.  Fisk,  whose  advice  he  followed  to  "  wholly  aban- 
don young  company  and  associate  only  with  grave,  elderly  peo- 
ple." Mr.  Fisk's  death  interrupted  these  studies,  but  he  con- 
tinued them  under  his  elder  brother  in  East  Haddam.  Before 
they  were  completed,  the  long  strain  of  religious  asceticism  cul- 
minated in  a  series  of  agonizing  spiritual  conflicts,  in  which  the 
depths  of  his  soul  seemed  swept  by  the  searchlight  of  God's 
off  ended  justice.  "  Some  time  in  the  beginning  of  winter,  1738," 
he  says,  "  it  pleased  God,  one  Sabbath  morning,  as  I  was  walk- 
ing out  alone  for  prayer,  to  give  me,  on  a  sudden,  such  a  sense 
of  my  danger  and  the  wrath  of  God  that  I  stood  amazed,  and  my 
former  good  frames  vanished.  From  the  view  which  I  had  of 
my  own  sin  and  vileness,  I  feared  that  God's  vengeance  would 
soon  overtake  me.     I  kept  much  alone,  and  sometimes  envied 


6o  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  birds  and  beasts  their  happiness. "  For  more  than  six  months 
he  walked  through  this  "valley  of  the  shadow  of  death,"  some- 
times tempted,  like  Job,  to  "curse  God  and  die;"  sometimes 
trying  to  escape  by  "  heaping  up  devotions,  fastings,  and 
prayers,"  which  afterward,  since  they  "evidently  had  had  re- 
gard to  nothing  but  self-interest,  appeared  a  vile  mockery  of 
God,  self-worship,  and  a  continual  course  of  lies." 

To  a  soul  sincere,  resolved,  and  brave  as  David  Brainerd's, 
there  could  be  but  one  issue  to  that  dark  valley.  "  It  looked 
as  dreadful  to  me,"  he  says,  "to  see  myself  and  the  relation  I 
stood  in  to  God,  as  it  would  be  to  a  poor,  trembling  creature  to 
venture  off  some  high  precipice."  Yet  off  that  precipice  his 
shuddering  soul  cast  itself  at  last,  and  found,  to  its  vast  sur- 
prise, that  "underneath  are  the  everlasting  arms."  "Walking 
one  morning  in  a  solitary  place  as  usual,"  he  says,  "I  all  at 
once  saw  that  all  my  contrivances  to  effect  deliverance  for  my- 
self were  utterly  in  vain ;  that,  let  me  have  done  what  I  would, 
it  would  no  more  have  tended  to  my  helping  myself  than  what 
I  had  done.  I  was  brought  quite  to  a  standstill,  finding  myself 
totally  lost."  The  cessation  of  the  long,  fruitless  struggle 
seemed  at  first  like  the  apathy  of  despair.  But  now,  "  at  leisure 
from  itself,"  his  soul  lost  itself  in  contemplation  of  God.  "I 
thought  the  Spirit  of  God  had  quite  left  me,"  he  says,  "but  still 
was  not  distressed,  only,  as  I  thought,  very  stupid  and  sense- 
less. Then,  as  I  was  walking  in  a  thick  grove  trying  in  vain 
to  pray,  unspeakable  glory  seemed  to  open  to  the  apprehension 
of  my  soul.  I  do  not  mean  any  external  brightness  or  imagi- 
nation, but  it  was  a  new,  inward  apprehension  of  God,  such  as 
I  had  never  had  before.  My  soul  rejoiced  with  joy  unspeakable 
to  see  such  a  glorious  divine  Being,  and  I  was  inwardly  pleased 
and  satisfied  that  He  should  be  God  over  all  forever  and  ever. 
My  soul  was  so  captivated  and.  delighted  with  the  excellence, 
loveliness,  greatness,  and  other  perfections  of  God  that  I  was 
even  swallowed  up  in  Him ;  at  least,  to  that  degree  that  I  had 
no  thought,  as  I  remember,  at  first  about  my  own  salvation,  and 
scarce  reflected  that  there  was  such  a  creature  as  myself.  Thus 
God,  I  trust,  brought  me  to  a  hearty  disposition  to  set  Him  on 
the  throne,  and  principally  and  ultimately  to  aim  at  His  honor 
and  glory  as  King  of  the  universe.  I  felt  myself  in  a  new 
world;  everything  about  me  appeared  with  a  different  aspect. 
Then  the  way  of  salvation  opened  to  me,  with  such  infinite  wis- 


FIRST    ERA    OF    REVIVALS.  6l 

dom,  suitableness,  and  excellency  that  I  was  amazed  that  I  had 
not  dropped  my  own  contrivances  before.  I  wondered  that  all 
the  world  did  not  see  and  comply  with  this  way  of  salvation  en- 
tirely by  the  righteousness  of  Christ. " 

This  exaltation  of  "  a  soul  in  its  earliest  love"  was  not  unin- 
terrupted for  Brainerd  more  than  for  other  souls.  His  path  was 
indeed  peculiarly  beset  with  shadows  not  only  from  without  but 
from  within.  No  creed  could  be  more  austere  than  was  his  own 
native  inclination  to  self-scrutiny  and  perpetual  fingering  of  his 
spiritual  pulse.  His  diary,  like  "  Ameil's  Journal,"  is  a  spirit- 
ual temperature  chart,  recording  minutely  from  day  to  day,  often 
from  hour  to  hour,  the  stormy  variations  of  his  experience,  in 
phrases  such  as  these,  which  give  the  history  of  a  single  day: 

"  Aug.  2 1 :  Was  much  perplexed  in  the  morning.  Toward  noon 
enjoyed  more  of  God  in  secret;  was  enabled  to  see  that  it  was 
best  to  throw  myself  into  the  hands  of  God  to  be  disposed  of  ac- 
cording to  His  pleasure,  and  rejoiced  in  such  thoughts.  In  the 
afternoon  rode  to  New  Haven;  was  much  confused  all  the  way, 
just  at  night  underwent  such  a  dreadful  conflict  as  I  have  scarce 
ever  felt.  I  saw  myself  exceeding  vile  and  unworthy;  so  that 
I  was  ashamed  that  anybody  should  bestow  favor  on  me  or  show 
me  any  respect." 

The  purpose  of  this  sketch  does  not  admit  a  complete  de- 
tailed biography  of  Brainerd,  but  the  story  of  God's  "wonder- 
working" through  him  among  the  tribes  of  the  wilderness  needs 
the  light  that  his  experience  throws  upon  his  character.  Feeble 
in  body,  despondent  in  temperament,  humble  as  a  child,  thrill- 
ing like  a  bundle  of  bared  nerves  to  every  touch  of  the  stern 
elements  within  and  about  him,  "  out  of  weakness  he  was  made 
strong,"  to  endure  all  things  for  the  elects*  sake,  that  they  also 
might  obtain  the  salvation  which  is  in  Christ  Jesus  with  eter- 
nal glory. 

His  was  a  thoroughly  human  character.  We  can  not  leave 
out  the  glimpses  we  get  of  it  through  the  tragi-comedy  of  his 

College  college  experience.  His  course  in  Yale  was  bril- 
Experience.  liant  but  brief.  Notwithstanding  the  pulmo- 
nary disease  which  already  began  to  visit  upon  him  the  uninten- 
tional but  unatonable  neglect  of  the  rights  of  the  body,  he 
soon  stood  at  the  head  of  his  class,  yet  was  actually — strange  as 
it  now  seems — expelled  from  college  in  his  junior  year  for  at- 
tending a  Whitefield  revival  meeting  and  declaring  in  private 


62  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

conversation  that  a  certain  tutor  had  "  no  more  grace  than  the 
chair  he  sat  in.  "*  Regretting  afterward  his  boyish  vehemence, 
he  repeatedly  sought  reconciliation  with  the  college,  at  ex- 
pense of  all  personal  pride;  but,  even  when  Rev.  Jonathan  Ed- 
wards and  other  ministers  united  in  the  petition  of  one  whose 
labors  God  was  already  abundantly  blessing,  either  the  tutor's 
grace  or  the  faculty's  graciousness  was  unequal  to  the  accept- 
ance of  his  apology,  so  they  lost  to  Yale  forever  the  lustre  of  his 
sainted  name.  The  experience  was  a  lifelong  sorrow  to  Brain- 
erd,  yet,  doubtless,  worked  some  good  for  him.  He  speaks 
at  one  time,  in  his  diary,  of  meeting  "  some  too  much  carried 
away  with  a  false  zeal  and  bitterness,  God  having  not  taught 
t/iem  with  briars  and  thorns  to  be  of  a  kind  disposition  toward 
mankind." 

When  the  college  door  shut,  that  of  his  life-work  opened.  In 
the  spring  of  1742,  he  began  to  study  for  the  ministry  with  Rev. 

.  .„   ,,,.    ,      Mr.  Mills,  of  Ripton,  Conn.,   and  in  July  was  li- 
Life-Work.  '  r        »  >  j      j 

censed  by  the  Danbury  Association  to  preach.     His 

success  as  a  licentiate  must  have  been  reported,  for  in  Novem- 
ber he  was  summoned  to  New  York  city  to  consider  an  invita- 
tion from  the  American  commissioners  of  the  Edinburgh 
"  Society  for  the  Propagation  of  Christian  Knowledge,"  to  be- 
come its  missionary  to  the  Indians  of  Pennsylvania. 

"  Confused  with  the  noise  and  tumult  of  the  city"  (its  popula- 
tion then  about  8,000),  and  overwhelmed  still  more  with  a 
sense  of  insufficiency  for  so  great  a  work,  he  hesitated,  but  not 
long,  to  accept  the  call,  and,  returning  home,  made  arrange- 
ments to  devote  his  paternal  inheritance  to  the  education  of 
another  young  man  for  the  ministry,  and  took  the  solemn  leave 
of  friends  that  was  appropriate  before  starting  on  an  expedition 
as  formidable  as  Stanley's  in  "  Darkest  Africa." 

What  pathos  in  the  picture  of  the  young  fellow,  not  yet 
twenty-five,  setting  his  face  alone  toward  the  wilderness;  "  feel- 
ing that  it  would  be  less  difficult  to  lie  down  in  the  grave,  yet 
choosing  to  go  rather  than  stay!" 

Before  he  got  really  off,  however,  the  commissioners  decided, 
"  on  account  of  certain  land  contentions"  (it  has  a  modern  sound) 
which  might  hinder  a  missionary's  work  among  the  Delawares, 


*  For  the  connection  of  this  expulsion  with  the  founding  of  Princeton 
College,  see  p.  17. 


FIRST    ERA    OF    REVIVALS.  63 

to  send  Brainerd  first  to  the  Indian  village  of  Kaunameek,  in 
the  province  of  New  York,  half-way  between  Albany  and  Stock- 
bridge.  Thither  he  went,  on  horseback,  in  April,  1743,  preach- 
ing on  the  way  to  Indian  villages  near  Montauk,  L.  I.,  and 
Kent,  Conn, 

Work  at  Stockbridge.— Albany  was  then  a  small  Dutch 
settlement.  A  month  after  reaching  his  station,  he  wrote  to 
his  brother  John,  who  had  succeeded  him  at  Yale:  "I  live  in 
the  most  lonely  melancholy  desart,  about  eighteen  miles  from 
Albany.  My  lodging  is  a  little  heap  of  straw  laid  upon  some 
boards  in  a  log  room  without  any  floor.  My  diet  consists 
mostly  of  hasty  pudding,  boiled  corn,  bread  baked  in  the 
ashes,  and  sometimes  a  little  meat  and  butter.  I  go  ten  or  fif- 
teen miles  for  all  the  bread  I  get;  sometimes  it  is  moldy  and 
sometimes  I  have  had  none  for  days  together.  But  I  made  little 
cakes  of  Indian  meal;  and  I  felt  contented,  in  prayer  enjoyed 
great  freedom,  and  blessed  God  for  my  present  circumstances 
as  if  I  had  been  a  king.  As  to  my  success,  I  can't  say  much  yet. 
The  Indians  seem  generally  well  disposed  toward  me,  and  most- 
ly very  attentive  to  my  instructions  (through  an  interpreter). 
Two  or  three  are,  I  hope,  under  conviction.  One  told  me  that 
her  'heart  had  cried'  ever  since  she  first  heard  me  preach. 
"  The  Indians  have  no  land  but  what  the  Dutch  lay  claim  to. 
These  have  no  regard  to  the  souls  of  the  poor  Indians,  and,  by 
what  I  can  learn,  hate  me  because  I  am  come  to  preach  to 
them." 

-  Brainerd  built  with  his  own  hands  a  little  hut  for  him- 
self, and  here  spent  the  winter;  riding  often  the  twenty  miles 
through  the  unbroken  forest  to  Stockbridge,  to  study  the  Indian 
language  with  the  missionary,  Sargeant;  suffering  often  from 
hunger  and  cold,  and  sometimes  from  severe,  untended  illness. 
Once  a  special  messenger  brought  him  the  governor's  notifica- 
tion to  all  exposed  places  to  prepare  for  the  chance  of  sudden  in- 
vasion, in  the  imminent  danger  of  a  rupture  with  France.  "  It 
came  in  good  season,"  he  says,  "for  my  heart  was  fixed  on  God." 
He  succeeded  in  establishing  an  English  school  at  Kaunameek, 
taught  by  his  interpreter,  an  intelligent  Stockbridge  Indian, 
and  in  inducing  his  people  to  renounce  their  idolatrous  sacrifices 
and  dances,  and  even  "  in  some  measure,  their  darling  sin  of 
drunkenness."  After  a  full  year  of  his  labors,  the  Kaunameek 
Indians,  by  his  advice,  approved  by  the  commissioners,  joined 


64  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  larger  body  at  Stockbridge,  where  they  could  secure  land  and 
share  the  instructions  of  the  successful  missionary,  Mr.  Sar- 
geant;  while  Brainerd,  declining  a  flattering  call  to  a  wealthy 
parish  on  Long  Island,  offered  himself  anew  to  the  more  diffi- 
cult field  in  Pennsylvania. 

On  April  29,  1744,  he  took  leave  of  his  grateful  people,  and 
started  on  his  lonely  horseback  ride  of  a  hundred  and  fifty  miles 
through  the  woods  across  "  the  desolate  and  hideous  country 
above  New  Jersey,"  stopping  on  the  way  for  an  interview  with 
an  Indian  chief  of  the  Minnisinks,  who  scornfully  declared  he 
did  not  wish  his  people  to  learn  the  religion  of  the  race  that  had 
first  taught  them  to  lie  and  steal  and  drink,  and  were  now  trying 
to  seize  their  lands  and  make  slaves  of  them. 

At  the  Forks  of.  the  Delaware. — A  wilderness  stretched 
to  the  west  of  Brainerd 's  station  at  the  "  Forks  of  the  Delaware," 
but  eastward  it  was  only  two  days'  ride  from  Newark,  and  after  a 
survey  of  his  field  he  went  there  and  received  ordination  from 
the  Presbytery,  on  June  11,  1744;  then  plunged  again  into  the 
forest  for  a  year  of  severer  labor  than  he  had  known  at  Kauna- 
meek.  The  Delawares  were  wilder,  shyer,  dispersed  over  a 
large  territory,  especially  when  they  went  off  on  hunting  ex- 
peditions, and,  being  really  a  mixture  of  various  tribes,  it  was 
of  little  use  to  study  any  one  of  their  six  or  eight  different  dia- 
lects ;  while  good  interpreters  of  Christian  teaching  were  hard 
to  find  among  the  scattered  Dutch  and  Irish  settlers  included  in 
Brainerd's  generous  efforts.  To  reach  the  bounds  of  his  ap- 
pointed parish  he  had  to  ride  more  than  a  hundred  miles  farther 
west,  over  a  mountain  range,  to  the  Indians  on  the  Susque- 
hannah  River  and  its  islands.  "  To  be  in  labors  abundant,  in 
journeyings  often,  in  perils  of  the  heathen,  in  perils  in  the  wil- 
derness, in  weariness  and  painfulness,  in  hunger  and  thirst,  in 
fastings  often,  in  cold  and  nakedness,"  to  be  alone,  and  some- 
times lost,  in  the  boundless  forest,  listening  to  the  cry  of  wolves 
and  lying  all  night  on  the  cold  ground,  drenched  by  rain,  racked 
by  the  cough  that  forced  the  life-blood  from  his  poor  lungs; 
while  on  his  heart  pressed  the  unshared,  awful  burden  of  the 
fate  of  benighted  souls— this  was  the  daily  position  of  this  young 
apostle;  and  this  is  what  he  says  of  it,  in  a  letter  to  a  dear,  in- 
timate friend:  "  I  would  not  change  my  present  mission  for  any 
other  business  in  the  whole  world.  God  has  of  late  given  me 
great  freedom  and  fervency  in  prayer  when  I  have  been  so  weak 


FIRST    ERA    OF    REVIVALS.  65 

and  feeble  that  my  nature  seemed  as  if  it  would  speedily  dis- 
solve. I  feel  as  if  my  all  was  lost  and  I  was  undone  for  this 
world  if  the  poor  heathen  may  not  be  converted.  It  would  be 
very  refreshing  to  me  to  see  you  here  in  the  desartj  especially 
in  my  weak,  disconsolate  hours;  but  I  think  I  could  be  content 
never  to  see  you  or  any  of  my  friends  again  in  this  world,  if 
God  would  bless  my  labors  here  to  the  conversion  of  the  poor 
Indians." 

The  blessing  descended,  though  not  just  where  he  then  prayed 
for  it.  While  some  of  the  Delawares  were  induced,  perhaps 
more  by  the  power  of  his  love  than  by  his  preaching,  to  lay  aside 
their  fears  and  prejudices  and  superstitions  and  to  some  extent 
reform  their  lives,  almost  the  only  trophy  of  his  second  year's 
labor  was  the  remarkable  conversion  of  one  of  his  interpreters, 
an  Indian,  and  his  wife,  who  became  his  valued  assistants. 

Convinced,  by  hard  experience,  that  missionaries  ought  to  be 
sent  forth  two  by  two  together,  as  Christ  sent  His  disciples, 
Brainerd  took  again  the  long  journey  to  New  York  and  New 
England  to  try  to  secure  a  colleague.  But,  though  Christian 
friends  would  perhaps  have  furnished  the  slender  support  re- 
quired, no  heart  was  found  brave  and  consecrated  enough  to 
share  the  struggle  against  such  great  odds.  "  I  do  not  know," 
he  writes,  "that  my  hopes  for  the  conversion  of  the  Indians  had 
ever  been  at  so  low  an  ebb  as  at  this  time.  Yet  this  was  the 
very  season  when  God  saw  fit  to  make  bare  His  almighty  arm, 
when  all  human  probabilities  most  evidently  appeared  to  fail. 
Whence  I  learn  that  it  is  good  to  follow  the  path  of  duty,  though 
in  the  midst  of  darkness  and  discouragement." 

The  Work  at  Crossweeksung.— In  the  depth  of  this  dis- 
appointment and  hearing,  while  in  New  Jersey,  that  some 
Indians  were  at  a  place  called  Crossweeksung  (now  Cross- 
weeks,  a  station  on  a  New  Jersey  railroad),  about  eighty  miles 
from  the  Forks  of  the  Delaware,  he  rode  out  to  visit  them,  in 
June,  1745.  He  found  at  home  only  four  women  and  a  few 
children.  Gathering  these  together,  he  told  them  of  the  living 
fountain  of  God's  love;  and,  like  her  on  whom  the  Master  did 
not  think  an  hour's  teaching  wasted,  the  poor  women  hastened 
to  the  scattered  camps,  ten  and  fifteen  miles  away,  to  call  their 
friends  to  hear  the  wonderful  words.  For  two  weeks  Brainerd 
remained  with  them,  speaking  daily  and  nightly — the  number 
of  his  audience  constantly  increasing,  the  interest  deepening. 
5 


66  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

None  of  the  customary  cavils  and  objections  were  heard,  but, 
with  serious  attention,  the  redmen  hung  upon  his  words,  and 
besought  him  to  stay  with  them  and  show  them  the  way  of 
life. 

A  call  so  evidently  from  God  could  not  be  refused  by  Brain- 
erd — while  he  rejoiced  with  trembling  in  the  new  hope,  and 
recalled  past  disappointment.  Returning  to  Pennsylvania,  he 
took  solemn  leave  for  a  time  of  his  people  there,  who  showed 
after  all  some  regret  at  his  departure  and  seemed  especially 
impressed  by  the  baptism  of  the  interpreter  and  his  family,  who 
accompanied  Brainerd  to  Crossweeksung,  which  they  reached, 
August  I,  1745. 

Now  began  his  great  year.  How  his  worn  face  must  have 
shone,  as,  after  his  wearisome  journey,  he  gathered  the  waiting 
The  Crowning  flock  for  whom  he  "  had  cried  to  God  incessantly 
Year.  for  many  miles  together,"  and  "set  before  them 

the  love  and  compassion  of  the  Lord."  "  It  was  surprising,"  he 
says,  "  how  their  hearts  seemed  to  be  pierced  with  the  tender 
and  melting  invitations  of  the  Gospel,  when  there  was  not  a 
word  of  terror  spoken  to  them." 

After  the  first  week  of  daily  meetings,  on  August  18,  as,  at 
the  close  of  a  discourse  on  the  parable  of  the  supper,  Brainerd 
"  began  to  speak  more  particularly  to  one  and  another"  whom 
he  "  saw  under  much  concern."  "  The  power  of  God,"  he  says, 
"seemed  to  descend  upon  the  assembly  'like  a  mighty,  rushing 
wind, '  and  with  astonishing  energy  bore  down  all  before  it.  I 
stood  amazed  at  the  influence  which  seized  the  audience  almost 
universally,  and  could  compare  it  to  nothing  more  aptly  than 
the  force  of  a  mighty  torrent  or  swelling  deluge  that  with  its 
unsupportable  weight  and  pressure  bears  down  and  sweeps 
before  it  whatever  comes  in  its  way.  Almost  all  persons  of  all 
ages  were  bowed  down  with  concern  together.  Old  men  and 
women,  who  had  been  drunken  wretches  for  many  years,  and 
some  little  children  not  more  than  six  or  seven  years  of  age, 
appeared  in  distress  for  their  souls,  as  well  as  persons  of  middle 
age.  They  were  praying  and  crying  for  mercy  in  every  part  of 
the  house,  and  many  outside  the  door.  Their  concern  was  so 
great  that  none  seemed  to  take  any  notice  of  those  about  him, 
but  each  prayed  freely  for  himself.  Methought  this  had  a  near 
resemblance  to  the  day  of  God's  power  mentioned  in  Joshua 
X.  14;  I  never  saw  one  like  it — a  day  wherein,  I  am  persuaded. 


FIRST    ERA    OF    REVIVALS.  67 

the  Lord  did  much  to  destroy  the  kingdom  of  darkness  among 
this  people. 

"  This  concern  was  in  general  most  rational  and  just.  Those 
who  had  been  awakened  any  considerable  time  complained 
more  especially  of  the  badness  of  their  hearts  j  and  those  who 
were  newly  awakened,  of  the  badness  of  their  lives  and  actions. 
.  .  .  Some  of  the  white  people  who  came  to  hear  'what  this 
babbler  would  say'  to  the  'poor,  ignorant  Indian,'  were  them- 
selves awakened,  and  wounded  with  a  view  of  their  own  perish- 
ing state.  Those  who  had  lately  obtained  relief  were  filled 
with  comfort  at  this  season.  Some  took  their  distressed  friends 
by  the  hand,  telling  them  of  the  goodness  of  Christ  and  inviting 
them  to  give  their  hearts  to  Him.  ...  A  young  Indian  woman 
A  Typical  who,  I  believe,  never  knew  before  that  she  had 
Awakening,  a  soul,  hearing  that  there  was  something  »trange 
among  the  Indians,  came,  laughing  and  mocking,  to  see  what 
was  the  matter.  Before  I  had  concluded  my  discourse,  she  was 
so  convinced  of  her  sin  and  misery  that  she  seemed  like  one 
pierced  through  with  a  dart,  and  cried  out  incessantly.  After 
service,  she  lay  on  the  ground  for  hours,  praying  earnestly, 
taking  no  notice  of  any  who  spoke  to  her.  I  hearkened  to 
what  she  said  and  perceived  the  burden  of  her  prayer  to  be: 
'Have  mercy  on  me,  O  God,  and  help  me  to  give  you  my  heart!' 
This  she  continued  praying  incessantly,  for  hours  together. 
This  was  indeed  a  day  of  God's  power  and  seemed  enough  to 
convince  an  atheist  of  the  truth,  importance,  and  power  of  His 
Word. 

"  I  never  saw  the  work  of  God  appear  so  independent  of 
means  as  at  this  time.  I  spoke  to  the  people  what  I  suppose 
had  a  proper  tendency  to  promote  conviction,  but  God's  man- 
ner of  work  upon  them  seemed  so  entirely  above  the  means 
that  I  seemed  to  do  nothing,  but  found  myself  obliged,  and  de- 
lighted, to  say  'Not  unto  us,'  not  unto  instruments  and  means, 
'but  unto  Thy  name  be  glory!'  " 

Others  than  Brainerd,  who  were  present  at  this  Pentecostal 
scene  and  the  many  like  i-t  which  followed,  attest  their  wonder- 
ful effect  upon  all  alike;  the  wild  savage  and  medicine-man 
from  the  depth  of  the  forest,  the  partially  civilized  but  more 
degraded  Indian  of  the  frontier  settlement,  the  "white  heathen" 
themselves,  who  "  came  to  scoff  but  remained  to  pray" — "one 
after   another  were   affected  with  a  solemn  concern  for  their 


68  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

soul's  salvation  as  soon  as  they  came  upon  the  spot  where  divine 
truths  were  taught  them,"  till  at  the  end  of  two  months'  time 
"ninety-five  persons,  old  and  young,  were  affected  with  joy  in 
Christ  Jesus  or  with  the  utmost  concern  to  obtain  an  interest  in 
Him,"  and  still  the  interest  went  on  unabated.  At  a  meeting 
held  alone  by  the  Christian  Indians  to  pray  for  their  teacher's 
success  in  his  work  among  the  Indians  on  the  Susquehanna 
also,  in  compliance  with  his  request  they  continued  in  prayer 
all  night  without  knowing  how  the  time  was  passing,  and  on 
this  occasion  several  new  souls  were  brought  to  Christ,  and  one 
old  Indian  conjurer,  with  whom  Brainerd  had  not  personally 
labored,  brought  his  dance-rattles  to  be  destroyed  as  a  sign  of 
his  renunciation  of  all  the  works  of  darkness. 

One  woman  went  forty  miles  to  bring  her  husband  that  he 
also  might  be  awakened  to  a  concern  for  his  soul.  Instances 
might  be  indefinitely  multiplied  of  the  wonderful  power  of  this 
great  awakening. 

The  testimony  is  strong  to  the  solid  character  and  results  of 
the  work.  "  While  the  convictions  of  sin  and  misery  were  ex- 
Lasting  ceeding  great,  they  were  remarkably  free  from 
Results.  disorders,  bodily  or  mental;  there  were  no  convul- 
sions, or  screaming,  or  visions,  or  imaginations."  The  sorrow 
and  the  joy  were,  with  few  exceptions — which  he  "  took  pains  to 
crush  in  their  first  appearance" — evidently  "genuine  and  unaf- 
fected. "  Still  more  remarkable  were  the  practical  and  enduring 
results  in  changed  lives;  in  the  abandonment  not  only  of  pagan 
superstition  and  practises,  but  of  evil  passions  and  habits  common 
to  sinful  humanity;  of  impurity,  dishonesty,  violence,  hatred, 
and  "even  their  most  easily  besetting  sin  of  drunkenness." 
"  The  reformation  was  general,  and  all  springing  from  the  inter- 
nal influence  of  divine  truths  upon  their  hearts,  not  from  any 
external  restraint.  Some  of  the  vices  I  had  never  so  much  as 
mentioned,  till  some,  having  their  conscience  awakened  by 
God's  Word,  came  and  of  their  own  accord  confessed  themselves 
guilty.  ...  I  do  not  intend  to  represent  the  preaching  of  the 
external  performance  of  duty  to  be  unnecessary  at  any  time;  it 
is  doubtless  among  the  things  that  'ought  to  be  done'  while 
others  are  'not  to  be  left  undone.'  But  I  design  to  discover  a 
plain  matter  of  fact,  that  the  reformation  among  my  people  is 
not  the  effect  of  any  mere  doctrinal  instruction  or  merely 
rational  view  of  the  beauty  of  morality,  but  from  the  internal 


FIRST    ERA    OF    REVIVALS.  69 

power  and  influence  which  the  soul-humbling  doctrines  of 
grace  have  had  upon  their  hearts."  "  My  great  endeavor  was 
to  lead  them  to  a  view  of  their  utter  undoneness  in  themselves, 
and  at  the  same  time  to  open  to  them  the  glorious  and  complete 
remedy  provided  in  Christ  for  helpless,  perishing  sinners." 

The  great  awakening  continued  week  after  week,  month 
after  month;  and,  while  the  meetings  were  held  daily,  some- 
times several  times  a  day,  the  Indians  from  a  distance  coming 
in  and  camping  around  the  gathering-place,  public  discourses 
and  catechetical  instructions  were  the  least  half  of  Brainerd's 
arduous  work;  going  from  house  to  house,  he  gave  to  each 
hungering  soul  its  fitting  portion  of  the  bread  of  life.  Not 
until  many  weeks  had  tested  the  soundness  of  their  conversion 
did  he  admit  the  first  fifteen  adults  and  ten  children  to  baptism  ; 
and  not  before  many  months  of  careful  instruction  and  close 
observation  did  he,  in  April,  1746,  invite  the  first  selected 
company  of  about  thirty  most  intelligent  believers,  "renewing 
in  solemn  manner  their  covenant  with  God,  to  seal  it  by  par- 
taking of  the  emblems  of  His  love  in  the  Lord's  Supper."  "  It 
seemed  as  if  the  Lord  Jesus  Christ  had  Himself  been  present 
and  personally  spoken  to  them." 

What  a  striking  contrast   to  this   scene   is   the   opposition 

stirred  up  by  certain  of  the  nominally  Christian  and  civilized 

Opposition      white   race,    who,   "clamoring  for  the   Indian's 

Roused.  lands,"  and  seeing  the  victims  of  the  rumseller 
and  usurer  slipping  out  of  their  hands  into  intelligence  and 
manhood,  started  a  two-edged  slander  against  Brainerd,  trying  to 
excite  the  Indians  to  fear  him  as  an  emissary  of  the  Government 
to  inveigle  them  into  slavery,  and  the  white  settlers  to  suspect 
him  of  "  a  popish  plot  to  train  the  Indians  to  insurrection  in  the 
interest  of  the  Pretender."  But  they  could  not  turn  from  him 
the  hearts  of  his  grateful  people,  and,  to  save  them  from  the 
net  that  was  closing  around  them,  he  induced  the  Missionary 
Society  to  pay  off  some  old  debts,  contracted  in  their  drinking 
days,  which  were  endangering  their  lands. 

Yearning  still  after  the  more  wayward  flock  he  had  left 
behind  in  the  wilderness,  Brainerd  again  took  the  long,  hard 
journey  to  the  Forks  of  the  Delaware.  The  power  of  God  went 
with  him,  and  a  number  decided  to  go  back  with  him  and  take 
up  their  abode  where  they  could  have  his  constant  instruction. 
He  pushed  on  also  to  the  Susquehannah;  but  an  influx  of  civil- 


70  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

ized  vices  had  been  added  to  pagan  barbarism,  and  the  com- 
bination was  too  strong  for  single-handed  effort.  Returning  to 
CrossweeksLing,  bringing  his  "  sheaves"  from  the  Delaware  with 
him,  he  found  that  his  people  had  kept  up  the  prayer-meetings 
in  his  absence;  and,  with  gladness  of  heart,  he  took  up  his 
work  for  them  again  and  carried  it  forward,  with  unflagging 
interest  and  success,  throughout  the  remainder  of  that  happy 
year.  Before  its  end,  he  had  baptized  seventy-seven  persons, 
while  many  more  were  hopeful  candidates  for  the  ordinance.  ' 

The  breadth  and  practicality  of  Brainerd's  view  of  mission- 
ary work  as  well  as  of  Indian  character  are  as  remarkable  for 
His  Breadth  his  age  and  time  as  his  devotion  of  spirit  is  for 
of  View.  any  age  or  time.  Tenderly  as  he  loved  and  re- 
joiced over  his  "dear  people,"  he  never  ignored  their  weakness 
of  nature  and  inheritance.  Earnestly  testifying,  "  from  happy 
experience,"  that  the  way  to  reform  the  life  is  to  change  the 
heart,  he  recognized  also  the  fact  that  "  Christianity  itself  does 
not  at  once  cure  pagan  tempers,"  — that,  as  another  as  devoted 
has  said:  "Ideas  can  be  taken  in  a  moment;  habits  are  the 
work  of  generations. "  He  procured  for  his  people  a  good  school- 
teacher, and  "  used  all  endeavors  to  instruct  them  in  the  Eng- 
lish language,"  which  he  thought,  "would  be  perhaps  more 
advantageous  to  the  Christian  interest  among  them  than  to 
preach  to  them  in  their  own  language,  which  is  so  defective  that 
many  things  can  not  be  communicated  in  it. "  He  did  not  think, 
either,  that  his  time  was  wasted  in  "  caring  for  their  worldly 
concerns  and  giving  them  directions  in  regard  to  their  busi- 
ness;" showing  them  himself  how  to  fence  their  fields  and  plant 
crops.  "I  daily  discover  more  and  more,"  he  says,  "of  what 
importance  it  is  likely  to  be  to  their  religious  interests  to  be- 
come laborious  and  industrious,  acquainted  with  the  affairs  of 
husbandry,  and  able  in  a  good  measure  to  raise  the  necessaries 
and  comforts  of  life;  for  their  present  method  of  living  greatly 
exposes  them  to  temptations  of  various  kinds." 

The  End  of  a  Saintly  Life.— If  the  "  Society  for  the  Prop- 
agation of  Christian  Knowledge"  had  been  able  to  reinforce 
the  brave  young  explorer  it  sent  out  alone  to  take  possession 
of  the  wilderness;  if  there  had  been  another — a  hundred  other 
Brainerds,  happy  would  it  have  been  for  the  Indian  race.  But 
the  "  morning  light"  of  the  day  of  missionary  zeal  and  con- 
quest was  not  yet  "breaking;"  the  slender  ray  that  had  pene- 


FIRST    ERA    OF    REVIVALS.  71 

trated  the  darkness  of  that  wilderness  was  withdrawn  to  its 
Source. 

On  June  20,  1 746,  the  day  after  completing  the  crowning  year 
of  his  life-work,  Brainerd  was  seized  with  severe  illness,  the 
culmination  of  long  disease,  the  beginning  of  the  end.  Through 
months  of  suffering  and  struggle,  after  partial  recovery,  he  still 
gathered  joyfully  more  harvests  for  Christ,  and  even  made  one 
more  expedition  to  the  Delaware  and  Susquehanna,  taking  with 
him  a  company  of  his  Christian  Indians.  Upheld  by  "strong 
persuasion"  that  the  terrible  journey  would  "not  be  wholly 
fruitless,"  at  least  in  preparing  the  way  for  future  workers,  he 
wrote  in  his  journal,  "  Blessed  be  God  that  I  had  any  encour- 
agement and  hope!" 

On  March  18,  1747,  he  bade,  though  unawares,  a  final  fare- 
well to  his  faithful  flock  in  Crossweeksung,  and  went  on  a  last 
search  for  health  to  New  England.  Still  bearing  his  people 
on  his  heart,  he  secured  for  them  the  ministrations  of  his 
brother  John,  who  became  his  faithful  successor  in  the  charge. 
In  the  few  months  that  remained,  he  was  able  also  to  work  for 
the  Master  and  serve  by  holy  words  and  wise  counsels  and 
saintly  example  the  many  who  welcomed  him  with  sympathy 
and  reverence.  On  October  9,  1747,  at  the  home  of  Rev.  Jona- 
than Edwards,  in  Northampton,  Mass.,  after  having  borne  long 
and  abundant  testimony  to  the  sustaining  love  of  his  Savior,  he 
laid  his  armor  down,  all  shadows  fled  away,  and  from  the  midst 
of  best-loved  friends  he  went  home  to  the  bosom  of  God  his 
"exceeding  joy." 

A  hundred  and  fifty  years  gone!  His  little  flock  long  ago 
followed  him  home.  The  wandering  tribes  were  long  since 
swallowed  up  by  the  tidal  waves  of  civilization.  The  howling 
wilderness  is  full  of  cities;  its  terrible  distances  a  matter  of 
hours  on  the  lightning  express,  or  annihilated  by  the  electric 
wire.  Church  spires  have  supplanted  the  pines  of  the  forest. 
Is  the  fruit  of  Brainerd 's  life  all  gathered?  Is  any  left  for 
us  on  the  forgotten  desert  paths  that  knew  his  conflicts  and  his 
victory? 

"  I  go  to  be  'forever  with  the  Lord,'  "  he  said,  as  the  end 
drew  near:     "Oh,   when  I  go  there,   how  God's  dear  church 

Dying  on  earth  will  be  upon  my  mind!"     "  How  good. 

Aspirations,     how  sweet  it  is  to  labor  for  God!"     "How  in- 
finitely sweet  it  is  to  love  God  and  be  all  for  Him."     "  I  long 


72  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

to  burn  out  in  one  continued  flame  for  God;  for  'God,  my  ex- 
ceeding joy!'  "  "Oh,  that  God  would  purify  the  sons  of  Levi, 
that  His  glory  may  be  advanced !  When  ministers  feel  these 
special  gracious  influences  on  their  own  hearts,  it  wonderfully 
assists  them  to  come  at  the  consciences  of  men,  and,  as  it  were, 
to  handle  them ;  whereas,  without  these,  whatever  reason  and 
oratory  we  make  use  of,  we  do  but  make  use  of  stumps  instead 
of  hands."  "My  heart  was  melted  for  the  dear  assembly.  I 
loved  everybody  in  it.  My  soul  cried,  Oh,  that  the  dear  crea- 
tures might  be  saved!"  "I  saw  also  that  this  cause  is  God's; 
that  He  has  an  infinitely  greater  regard  and  concern  for  it  than 
I  could  possibly  have.  Hence  I  was  ready  to  lift  up  my  head 
with  joy."  "  My  heart  continued  to  go  out  to  God  for  them  till 
I  dropped  asleep.  Oh,  blessed  be  God  that  I  may  pray.  Lord, 
use  me  as  Thou  wilt,  do  as  Thou  wilt  with  me ;  but,  oh,  pro- 
mote Thine  own  cause,  Zion  is  Thine ;  oh,  visit  Thine  heritage ! 
Let  Thy  Kingdom  come!" 

And  so,  breathing  out  his  love  for  Christ  and  for  souls,  this 
devoted  pioneer  missionary,  still  in  the  morning  of  life,  passed 
from  the  pain  and  unrest  of  his  earthly  work  to  the  joy  and 
peace  of  the  Heavenly  City. 


CHAPTER   SECOND. 

SECOND    ERA   OF   REVIVALS. 
Introductory. 

The  second  Era  of  Revivals  in  this  country  dates  from  about 
1797.  Among  the  honored  leaders  in  the  earlier  phase  of  the 
movement  were  Dr.  Edward  Dorr  Grififin  and  President  Dwight, 
associated  with  such  men  as  the  elder  Mills.  In  its  later  phase, 
in  what  may  be  called  the  supplement  to  the  revival  of  1797, 
the  revivalists  Nettleton  and  Finney  were  prominent. 

It  has  been  said  that  "  the  great  saving  truth  that  animated 
the  revival  movement  in  the  middle  of  the  century  was  deliv- 
Doctrinal  erance  from  sin  and  hell,  by  faith  in  a  sacrificed 
Teaching.  Redeemer;  the  great  truth  that  animated  the 
second  was  the  cordial  recognition  of  God  as  a  wise,  holy, 
blessed,  but  absolute  Sovereign."  In  its  later  phase  the  idea 
of  hiwian  duty  was  added  to  that  of  divine  sovereignty. 

In  the  early  period,  the  success  of  the  people  in  the  Revolu- 
tionary War  had  resulted  in  their  becoming  very  greatly  puffed 
up.  They  were  elated  by  their  prosperity.  In  connection  with 
the  American  and  French  Revolutions,  and  in  consequence  of 
the   intimate   connection    of   the    United    States   with    France 

French  during  the  American  Revolution,  the  popular 
Infidelity.  and  scoffing  French  infidelity  of  that  age  was 
widely  spread  in  this  country.  In  either  its  more  popular  and 
scoffing  form,  as  represented  by  Voltaire  and  his  compeers,  or 
in  its  coarse  and  brutal  form,  as  represented  by  Thomas  Paine 
at  the  close  of  the  eighteenth  century,  it  had  spread  to  a  very 
large  class,  especially  among  those  who  laid  claim  to  high  in- 
telligence and  culture,  and  who  were  proud  of  their  "free 
thought. "  It  had  greatly  affected  large  numbers  of  young  men, 
as  in  some  of  the  colleges.  When  President  Dwight  went  to 
Yale  College  at  the  opening  of  the  present  century  it  was  con- 
sidered discreditable  for  a  young  collegian  to  admit  his  adher- 

73 


74  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

ence  to  the  Christian  faith,  and  that  college  was  almost  without 
Christian  young  men.     Its  case  is  merely  representative. 

Various  influences  wrought  in  bringing  about  a  reaction. 
The  dreadful  excesses  of  the  French  Revolution,  which  drew 
its  life  and  inspiration  largely  from  the  deistic  and  atheistic 
writers  and  scoffers,  led  men  to  stop  and  think  upon  the  char- 
acter of  the  creed  or  no  creed  that  produced  such  results,  and 
many  who  had  favored  the  Revolutionary  ideas  at  the  outset 
became,  in  consequence  of  their  thinking,  like  the  great  states- 
man Burke,  decidedly  conservative  in  their  views  and  conduct. 
Moreover,  men  had  sickened  of  the  folly  and  corruption  that 
had  characterized  the  rulers  and  leaders  and  literature  and 
society  of  the  time  of  the  Restoration  and  of  the  Georges,  and 
were  intensely,  perhaps  sometimes  unconsciously,  desirous  of 
something  better.  Perhaps,  however,  the  influence  that  had 
most  to  do  with  this  reaction  was  that  of  the  period  of  the  relig- 
ious awakening,  which  had  been  confined  at  first  to  the  lower 
classes,  but  had  extended  to  the  higher  classes  of  society,  largely 
through  the  agency  of  the  Christian  philanthropy  and  evangel- 
ism of  William  Wilberforce.  Wilberforce,  from  his  educational 
and  social  position,  was  able  to  introduce  the  agitation  for,  and 
effort  after,  a  higher  and  purer  Christian  life,  into  the  aristo- 
cratic circles  of  England.  His  "  Practical  View"  had  a  marvel- 
ous Christian  influence  upon  his  own  and  succeeding  genera- 
tions. The  result  of  his  efforts,  and  of  the  efforts  of  those  who 
cooperated  with  him,  was  the  rousing  of  the  higher  and  edu- 
cated classes  of  the  English-speaking  peoples  and  the  bringing 
in  of  a  new  and  better  political,  religious,  and  domestic  life. 

This  natural  reaction  influenced  very  widely  the  thinking 
and  educated  men  in  Great  Britain  and  in  this  country.  The 
so-called  higher  classes,  who  had  been  so  largely  godless  before 
this,  were  brought  into  sympathy  with  the  religious  thought 
and  life  in  their  evangelical  forms.  The  work  of  grace  that 
had  ordinarily  been  confined  to  the  lower  classes,  and  shut  out 
from  the  colleges  and  often  from  the  churches,  and  which  had 
spread  chiefly  through  the  agency  of  traveling  evangelists 
preaching  very  commonly  to  out-of-door  assemblies,  now  made 
its  way  into  the  colleges  and  churches  and  into  favor  with  the 
religious,  educated,  and  well-to-do  people  generally.  Extraor- 
dinary revivals  occurred  from  time  to  time  in  various  parishes 
and  in  various  towns  and  cities  over  the  country,  in  which  the 


SECOND    ERA    OF    REVIVALS.  75 

agency  of  the  settled  minister  was  the  chief  instrument  em- 
ployed, the  traveling  evangelists  often  having  no  part  what- 
ever in  the  work. 

As  a  practical  result  of  the  evil  influences  abroad  there  was 

a  great  revolt  against  the  idea  of  God  as  a  Moral  Governor, — a 

Rejection       revolt  that  reached  the  leaders  in  public  life  and 

of  God.  in  the  army,  and  that  pervaded  the  colleges  and 
even  the  churches.  The  language  of  the  age  was:  "  We  will 
not  have  God  to  reign  over  us."  The  people,  high  and  low, 
needed  to  be  made  to  acknowledge  and  to  feel  that  there  is  an 
infinite  God  above  all  and  controlling  all,  who  is  to  be  the  final 
Judge  of  all.  The  Spirit  of  God  made  use  of  the  Sovereignty 
of  God  as  the  great  doctrine  in  the  preaching  of  this  revival, 
with  which  to  break  down  the  bloated  pride  of  man.  This  in 
the  teaching  of  the  strong  men  of  the  age  became  a  trumpet- 
call  to  repentance  and  judgment.  That  call  was  backed  with 
unanswerable  arguments,  as  in  President  Dwight's  dealing 
with  infidelity  in  Yale  College.  A  blow  was  given  to  infidelity 
of  the  kind  then  prevalent  from  which  it  has  never  recovered. 
The  fruits  of  this  revival  were  extensive  throughout  the  States, 
but  especially  in  New  England,  and  accompanied  with  fewer 
marks  of  fanaticism  than  the  work  in  the  age  of  Edwards. 

The  second  phase  of  this  era  of  revival  work  may  be  re- 
garded as  supplementing  the  first,  altho  it  came  some  years 
later.  The  representative  revivalists  were  Nettleton  and  Fin- 
ney. Its  doctrinal  basis  was  that  of  submission  to  God  as  the 
sovereign,  shading  off  into  that  of  personal  duty  to  God.  The 
doctrine  of  the  divine  sovereignty  had  been  so  perverted  as  to 
destroy  the  sense  of  human  responsibility.  It  was  the  feeling 
that  nothing  could  be  done  for  the  advancement  of  Christ's  king- 
dom and  the  conversion  of  sinners  until  God's  time  came.  "  In 
God's  good  time,  the  Spirit  would  be  poured  out  and  men 
would  be  saved."  The  truth  suited  to  rouse  men  from  this 
condition  was  that  of  the  duty  of  immediate  submission  to  God, 
and  of  loving,  serving,  and  honoring  God.  This  characterized 
the  preaching  in  the  revivals.  Its  language  was:  "My  Son, 
give  me  thine  heart."  "Repent,  and  turn  yourselves  from  all 
your  transgressions."  The  preacher  cried  sometimes,  "Give 
your  heart  to  Christ;"  sometimes,  "Throw  down  the  weapons 
of  your  rebellion." 

There  were  evils  arising  from  this  reaction  against  the  per- 


76  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

version  of  the  old  doctrine.  The  doctrine  of  human  ability 
was  often  unduly  exalted.  The  impenitent  in  his  self-suffi- 
ciency was  often  inclined  to  say:  "The  matter  is  wholly  in 
my  hands.  I  can  repent  and  turn  to  God  when  I  please.  I 
will  wait  until  I  get  ready  to  repent."  But  these  results  were 
not  reached  until  the  later  stages  of  the  revival,  especially 
under  the  leadership  of  Finney  and  his  followers.  On  the  whole 
the  results  for  good  were  very  great.  The  tendency  of  the  call 
to  submission  and  duty  was  to  make  practical  Christians.  Great 
reform  movements  followed, — against  intemperance,  profanity, 
Sabbath  desecration,  licentiousness,  slavery,  war,  etc.  A  pow- 
erful and  permanent  impulse  was  given  to  home  missions  and 
foreign  missions.  In  consequence  the  opening  half  of  the  cen- 
tury witnessed  a  marked  elevation  of  Christian  ideals,  character, 
and  activity. 

In  giving  a  view  of  the  revival  work  of  this  period,  the  fol- 
lowing topics  will  be  briefly  presented: 

First  Phase  of  the  Second  Era,  including: 

1.  Some  accounts  of  various  works  of  grace  at  the  opening 
of  the  century,  under  Dr.  Griffin  and  his  contemporaries. 

2.  A  sketch  of  Dr.  Edward  P.  Payson  as  a  typical  man  and 
minister  of  this  period. 

Second  Phase  of  the  Second  Era,  including: 

1.  A  brief  view  of  the  revivals  under  Dr.  Nettleton,  as 
representing  the  opening  work  of  the  Second  Phase  of  this 
period. 

2.  An  account  of  President  Finney  and  his  revival  work. 

3.  A  sketch  of  Dr.  Edward  N.  Kirk  as  a  typical  man  and 
minister  of  this  period. 

FIRST  PHASE   OF   THE  SECOND   ERA. 

SECTION    FIRST. 

Sketches  of  Characteristic  Revivals. 

A  sketch  of  various  works  of  grace  in  different  places  is 
subjoined,  as  representative  of  the  revival  work  of  the  earlier 
part  of  this  period,  and  of  its  first  phase.  It  will  be  seen  that 
different  parishes  show  results  of  very  various  presentations  of 
the  same  divine  truth  and  of  very  different  influences,  and  that 
they  illustrate  the  manifold  instruments  and  agencies  employed 


SECOND    ERA    OF    REVIVALS. 


77 


by  God  in  quickening  His  church  and  in  saving  souls,  and  the 
diverse  divine  methods  in  such  work. 

It  has  been  necessary  to  draw  the  accounts  of  these  revivals 
from  various  sources,  most  of  which  are  not  now  very  accessible 

Dr.  Tyler's  to  the  public.  Dr.  Bennet  Tyler,  professor  in  the 
Account.  Theological  Institute  at  East  Windsor— now 
Hartford  Theological  Seminary — published  in  1846  an  account  of 
revivals  occurring  in  New  England,  chiefly  in  Connecticut, 
which  has  been  of  special  service.  The  names  of  some  of  the 
pastors  with  the  date  of  the  awakening,  will  give  some  idea 
of  the  extent  of  the  movement,  and  furnish  some  indications  of 
the  character  of  the  work.  Among  these  names  are  the 
following:  Revs.  Charles  Backus  (1797),  Jeremiah  Hallock 
(1798-99),  Samuel  J.  Mills  (1798),  Edward  D.  Griffin  (1798-99), 
Rev.  Alexander  Gillet  (1778-79),  Simon  Waterman  (1799), 
I.  M.  Cooley  (1798-99),  Samuel  Shepard  (1799),  Joshua  Wil- 
liams (1799),  Asahel  Hooker  (1799),  Joseph  Washburn  (1799), 
Ammi  R.  Robins  (1799),  Giles  H.  Cowles  (1799),  Jonathan 
Miller  (1799),  Rufus  Hawley  (1799),  William  F.  Miller  (1799), 
Ira  Hart  (1799-1800),  Josiah  B.  Andrews  (1801-2-3),  David 
Smith  (1803),  Ebenezer  Porter  (1803-4),  Jeremiah  Hallock 
(1805-6),  Joshua  Williams  (1805-6)  Bennet  Tyler  (1812),  In- 
Proofs  of     crease  Graves  (1814),  Elijah  Lyman  (1801).     The 

Genuineness,  character  of  the  revivals  decribed  by  Dr.  Tyler 
and  the  facts  he  connected  with  them  show  that  they  were 
under  the  guidance  of  intelligent  and  experienced  men  who 
were  themselves  taught  of  God,  and  who  under  a  deep  sense  of 
their  dependence  upon  the  Holy  Spirit  sought  wisdom  of  Him 
"who  giveth  to  all  men  liberally  and  upbraideth  not. "  The 
revivals  in  each  of  these  twenty-five  churches  were  plainly  the 
work  of  God.  They  were  attended  apparently  with  little  of 
what  could  be  called  excitement,  tho  convictions  seem  quite 
generally  to  have  been  deep  and  pungent.  The  subjects  were 
stripped  of  their  self-righteousness  and  led  to  accept  and  ap- 
prove the  sovereignty  of  God.  They  were  made  not  only  to 
see  the  fallacy  of  their  old  views  of  obligation  to  love  and  obey 
God,  but  to  abandon  the  excuses  they  had  been  pleading,  es- 
pecially the  common  one,  so  often  hypocritically  urged,  of  their 
inability  to  comply  with  the  command:  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart  and  thy  neighbor  as  thyself," 
because,   as  they  claimed,  while  they   were  unconverted  they 


78  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

were  unable  to  do  anything,  and  of  course  could  not  convert 
themselves,  since  that  v^as  God's  work. 

There  is  little  in  the  narratives  by  Dr.  Tyler  to  enable  any 
one  to  form  anything  like  an  intelligent  judgment  of  the  num- 
ber of  conversions  that  took  place ;  but  that  the  eyes  of  great 
companies  of  those  that  had  been  blind  were  made  to  see  can 
hardly  be  questioned.  In  all  these  towns  there  were  many  con- 
versions which,  if  told  in  detail,  would  deeply  interest  all  who 
might  read  them ;  but  they  can  not  be  repeated  here. 

In  1832,  a  series  of  "Lectures  on  Revivals"  was  delivered 
by  the  Rev.  William  B.  Sprague,  D.D.,  of  the  First  Presbyterian 
Dr.  Sprague's    Church,    Albany,    N.    Y.,    to    his  'people.     Dr. 

Account.  Sprague  was  widely  known  as  a  preacher  and 
successful  pastor.  His  lectures  were  widely  read,  and  they 
called  out  many  letters  to  the  author  from  the  most  influential 
ministers  of  the  country ;  among  them  Dr.  Archibald  Alexan- 
der, President  Wayland,  Dr.  Dana,  Dr.  Samuel  Miller,  Dr. 
Hyde,  Dr.  Hawes,  Dr.  John  McDowell,  Dr.  Noah  Porter,  Dr. 
Edward  Payson,  Dr.  Proudfit,  Dr.  Mcllvaine,  Dr.  Neill,  Dr. 
Milledoler,  Dr.  Henry  Davis,  Dr.  Nathan  Lord,  Dr.  Heman 
Humphrey,  Dr.  Jeremiah  Day,  Dr.  Ashbel  Green,  Dr.  Moses 
Waddell,  Dr.  Edward  D.  Griffin.  From  the  above-named  per- 
sons twenty  letters  are  published  as  an  Appendix  to  the  volume 
of  "  Lectures. "  I  give  large  extracts  from  a  few  of  these  letters, 
as  they  are  so  appropriate  to  this  narrative. 

I.  Sketches  from  Dr.  Sprague's  "Lectures." 
I.   Revival  in  Lee,  Massachusetts. 

The  following  extracts  are  concerning  a  remarkable  revival 
in  Lee,  Massachusetts,  that  began  in  1792,  under  the  ministry 
of  Rev.  Dr.  Hyde. 

"The  first  season  of  refreshing  from  the  presence  of  the 
Lord  which  this  church  enjoyed  commenced  in  June,  1792,  a 
First  Season  of  few  days  after  my  ordination.  At  this  time 
Refreshing,  there  was  no  religious  excitement  in  this  region 
of  country,  nor  had  I  knowledge  of  any  special  work  of  grace 
in  any  part  of  the  land.  The  church  here  was  small,  having 
only  twenty-one  male  members.  It  was,  however,  a  little 
'praying  band.'  Immediately  on  being  stationed  here  I 
instituted  a  weekly  prayer-meeting,  to  be  held  on  Wednesday 


SECOND    ERA    OF    REVIVALS. 


79 


evening,  and,  in  succession,  at  the  various  schoolhouses  in  the 
town.  These  were  well  attended  in  every  district,  furnishing 
Means  excellent  opportunities  to  instruct  the  people. 
Employed.  This  meeting  has  been  sustained  until  the  present 
time.  I  early  began  to  make  family  visits.  These  visits,  of 
which  I  made  a  number  each  week,  were  improved  almost  wholly 
in  conversing  about  the  great  subject  of  religion,  and  in  endeavor- 
ing to  find  as  thoroughly  as  possible  the  spiritual  state  of  the 
people.  They  had  been  nine  years  without  a  pastor.  Contrary 
to  my  expectations  I  found  on  my  first  visit  many  persons  of 
different  ages  under  deep  impressions,  not  having  the  least 
knowledge  that  others  were  awakened.  A  marvelous  work 
was  begun.  So  great  was  the  excitement,  that  into  whatever 
section  of  the  town  I  went  the  people  in  the  neighborhood 
would  leave  their  employment  at  any  hour  of  the  day,  and  fill 
a  large  room,  and  I  would  find  myself  in  the  midst  of  a  solemn 
and  anxious  assembly.  Many  were  in  tears  and  bowed  down 
with  the  weight  of  their  sins;  and  some  began  to  rejoice. 
These  seasons  were  spent  in  prayer  and  exhortation  and  con- 
versing with  the  anxious.  Being  then  a  youth,  having  seen 
but  twenty-four  years,  and  without  experience,  I  felt  weak  and 
ready  to  sink  under  the  weight  of  responsibility.  But  the  Lord 
carried  me  on  from  one  interesting  scene  to  another.  As  yet 
there  had  been  no  public  religious  meetings  excepting  on  the 
Sabbath.  A  weekly  lecture  was  now  appointed  in  the  meeting- 
house, and  altho  in  the  busiest  season  of  the  year,  the  house 
was  full.  This  lecture  was  continued  for  six  months  without 
any  abatement.  I  was  aided  by  neighboring  ministers  who 
came  from  distant  places  to  see  the  Lord's  doings.  The  work 
spread  into  every  part  of  the  town,  and  singularly  it  was  con- 
fined within  the  town,  excepting  in  the  case  of  a  few  families 
attending  public  worship  with  us  from  the  borders  of  adjacent 
towns.  The  work  was  especially  powerful  among  those  who 
had  opposed  the  small  church  and  its  distinguishing  doctrines. 

"  All  our  religious  meetings  were  very  much  thronged,  and 
yet  without  noise  or  irregularity.  They  were  characterized 
with  a  stillness  and  solemnity  which  I  believe  have  been  rarely 
witnessed.  To  the  praise  of  God  I  would  add  that  the  work 
continued  with  great  regularity  and  little  abatement  for  eigh- 
teen months.  The  records  of  the  church  show  that  one  hundred 
and  ten  persons  of  different  ages  united  with  the  church.     All 


8o  THE    BAPTISMS    OF    FIRE    IN    THE     AMERICAN    CHURCH. 

these  persons  were  examined  in  the  presence  of  the  church. 
They  appeared  to  exhibit  the  fruits  of  the  Spirit,  and  to  exem- 
plify the  spirit  of  Jesus  in  their  subsequent  lives.  Many  of 
them  have  finished  their  course  and  entered  into  the  joy  of  the 
Lord.  Others  remain  unto  this  day  burning  and  shining  lights. 
After  the  shower  had  passed  over,  the  interest  did  not  cease  nor 
did  the  people  relinquish  their  relish  for  religious  meetings.  In 
the  six  following  years  forty-two  were  admitted  to  the  church. 

"In  the  year  1800  we  were  again  favored  with  another  work 
of  the  Holy  Spirit.  I  commenced  a  weekly  religious  confer- 
ence with  particular  reference  to  young  people,  and  the  sub- 
jects of  this  work  were  confined  almost  entirely  to  those  who 
attended  this  conference.  Prayer  and  praise  were  combined 
with  instruction  given  at  these  meetings.  And  no  attempts 
were  made  to  produce  excitement.  The  great  body  of  the  peo- 
ple did  not  attend  these  meetings  and  were  not  aflected  as  in 
the  previous  revival ;  the  convictions  of  the  awakened  were 
clear,  rational,  and  pungent,  and  those  who  received  comfort 
appeared  to  be  renewed  in  the  temper  of  their  mind.  This 
Among  the      revival  occasioned  an  accession  to  the  church  of 

Young.  twenty-one  persons,  most  of  them  between  the 
ages  of  sixteen  and  twenty-four.  A  few  years  passed  and  no 
revival ;  but  meetings  continued  and  were  well  attended  and, 
with  gracious  manifestations  of  the  divine  presence,  with  a 
number  of  conversions. 

"In  September,  1806,  the  Lord  graciously  visited  us  again. 
This  followed  the  death  of  a  young  man  who  had  been  a  con- 
stant attendant  of  the  conference  meetings  for  young  people. 
He  was  a  distance  from  here  when  his  death  occurred,  which 
was  wholly  unexpected  and  produced  a  deep  impression  upon 
his  youthful  companions.  On  the  Sabbath  succeeding  the  in- 
Providential  telligence  of  his  death,  I  preached  from  the  words, 
Occasion.  'He  being  dead  yet  speaketh.'  It  was  indeed  a 
memorable  Sabbath.  That  divine  influences  were  shed  down 
upon  us,  none  could  doubt.  More  than  twenty  persons  after- 
ward expressed  hope  dating  their  convictions  from  that  Sab- 
bath. This  work,  in  its  progress,  resembled  a  plentiful  shower 
fiom  a  small  cloud.  In  one  part  of  the  tovv^n  it  affected  more  or 
less  almost  every  family  before  any  impressions  were  manifest 
in  other  parts  of  the  town.  The  work  spread  in  some  measure, 
but  was  most  effective  where  it  first  commenced.     It  continued 


SECOND    ERA    OF    REVIVALS.  8l 

for  about  a  year.  During  this  revival  and  soon  after,  seventy- 
one  persons  w^ere  received  to  the  communion  of  the  church. 
Many  new  family  altars  were  erected,  and  many  embraced  Christ 
who  had  set  Him  at  naught. 

"  The  next  six  years  were  years  of  coldness  and  spiritual 
dearth  in  the  church.  In  these  six  years  only  twenty-two  were 
gathered  into  the  church.  Services  for  prayer  at  which  the 
pastor  was  present  were  kept  up  through  all  this  drought,  and 
the  brethren  were  always  ready  to  take  part  in  the  services. 
These  meetings  were  precious,  and  when  the  time  to  close  came 
I  often  heard  the  members  say,  'It  is  good  to  be  here.'  Many 
have  said  they  received  their  first  convictions  from  these 
meetings. 

"In  1813,  soon  after  a  distressing  and  mortal  sickness, 
which  swept  off  many  of  the  inhabitants,  God  came  to  us  in 
mercy  again.  We  enjoyed  another  little  harvest  of  souls. 
Twenty-two  persons  were  added  to  the  church.  The  next  seven 
years  the  same  weekly  meetings  were  kept  up,  but  nothing 
which  could  be  called  a  revival  occurred,  j^et  there  were  many 
isolated  cases  of  conversion.  The  Sabbath  services  were 
largely  attended  and  so  were  all  the  meetings  through  the 
week.  During  this  period  seventy-six  were  received  into  the 
church,  fifty-two  from  the  world  and  twenty-four  by  letter. 

"In  the  summer  of  182 1  there  was  an  evident  increase  of 
solemnity  in  the  church  and  congregation,  and  some  were 
known  to  be  anxious.  This  continued  for  several  weeks,  under 
the  ordinary  means  of  grace.  The  church  often  assembled 
together  for  prayer,  and  in  the  month  of  August  a  day  of  fast- 
ing and  prayer  was  observed.  The  meeting-house  was  well 
filled,  and  deep  solemnity  pervaded  the  congregation.  At  this 
time  we  began  to  hear  from  one  and  another  a  new  language, 

Visit  of  and  the  'sound  of  abundant  rain.'  At  this  inter- 
Dr.  Nettleton.  esting  crisis  the  Rev.  Asahel  Nettleton  spent  a 
few  days  with  us.  He  preached  five  sermons  to  overflowing 
assemblies  and  his  labors  were  remarkably  blessed.  The  Spirit 
of  God  came  down  'like  a  rushing,  mighty  wind. '  Conversions 
were  frequent,  and  at  Mr.  Nettleton's  suggestion  I  instituted 
what  were  called  'inquiry  meetings.'  More  than  a  hundred 
attended  the  first  meeting,  and  they  were  continued,  a  sufficient 
number  of  the  brethren  having  been  with  the  pastor  in  the 
inquiry-room  to  give  any  one  an  opportunity  to  disclose  the 
6 


82  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

State  of  their  mind.  No  language  can  describe  the  deep  feel- 
ing which  was  manifested  at  some  of  these  meetings. 

"The  work  of  1821  was  continued  until  the  close  of  the 
year.  Many  young  heads  of  families,  and  others  in  the  midst 
of  life,  were  among  the  happy  subjects.  The  church  received 
an  accession  of  eighty-six  persons  as  fruits  of  this  revival. 

"  Between  this  revival  and  that  which  took  place  in  1827  the 
church  received  but  twenty-four,  and  nearly  half  of  these  were 
from  sister  churches.  Seasons  of  fasting  and  prayer  and  other 
services  were  kept  up,  and  a  large  committee  visited  every 
family  in  the  town  conversing  with  parents,  children,  and 
domestics  on  the  concerns  of  their  souls,  closing  the  interviews 
with  prayer.  These  have  been  preeminent  for  solemnity  and 
prayer. 

"On  the  Sabbath  preceding  the  first  day  of  the  year  1827  I 
invited  the  people,  as  had  been  our  practise,  to  assemble,  at  the 
rising  of  the  sun,  in  the  sanctuary  for  the  purpose  of  prayer  and 
praise.  Several  hundreds  convened  at  that  early  hour.  Some 
came  from  a  distance  of  two  or  three  miles.  An  uncommon 
interest  was  evidently  felt  in  the  meeting.  Another  work  of 
grace  of  great  interest  and  power  ensued  and  continued  through 
the  winter.  Many  of  the  subjects  of  this  revival  were  those  who 
appeared  far  from  righteousness.  It  was  found  that  thirty  new 
domestic  altars  were  reared,  many  of  them  near  the  house  of 
God,  and  erected  by  business  men.  As  the  fruits  of  this  re- 
vival one  hundred  and  twenty-five  were  received  into  the 
church.  During  the  next  four  years  fourteen  were  received 
into  the  church. 

"In  the  year  of  1831,  it  pleased  the  Lord  to  visit  us  once 
more.  For  months  the  excitement  was  very  great.  Meetings 
were  frequent  and  crowded.  Some  conversions  occurred  which 
were  more  striking  than  any  we  have  ever  witnessed.  The 
revival  was  followed  by  an  accession  of  forty-four  persons  to 
the  membership  of  the  church." 

All  these  revivals,  nine  in  all,  through  which  nearly  seven 
hundred  souls  were  received  into  the  church,  were  under  but  a 
Nine  portion  of  one  pastorate,  as  Dr.  Hyde  continued 

Revivals— 700  to  serve  the  church  in  Lee  for  many  years  after 
Conversions,  ^^^g  If  my  memory  serves  me,  I  never  met  this 
blessed  man,  but  from  1828  I  knew  intimately  some  who  had 
been  members  of  his  church,  from  whose  report  I  formed  a  high 


SECOND    ERA    OF    REVIVALS.  83 

opinion  of  his  humility  and  devotion  to  his  flock,  his  faithful- 
ness in  things  great  and  small,  his  simplicity  and  godliness. 
He  knew  and  loved  tenderly  all  his  flock ;  and  they  knew  and 
loved  their  shepherd  as  tenderly  as  he  loved  them.  They  were 
"green  pastures"  in  which  they  were  fed  and  cooling  streams 
at  which  they  drank. 

2,   Revival  t?i  Elizabethtown,  N.  J. 

Dr.  John  McDowell,  of  Elizabethtown,  and  Dr.  William  Mc- 
Dowell, of  Morristown,  N.  J.,  were  brothers.  The  preaching 
of  Dr.  William  was  the  earliest  of  which  I  have  any  distinct 
recollection.  Dr.  John  was  a  grand  preacher,  and  no  man  in 
the  Presbyterian  Church  in  his  day  stood  higher  in  all  excel- 
lences than  he.  He  was  held  in  universal  esteem.  Dr. 
Nicholas  Murray,  the  author  of  the  "Letters  of  Kirwan"  to 
Archbishop  Hughes,  will  be  remembered  as  having  been  one 
of  his  successors.  I  think  the  pulpit  of  that  church  has  always 
had  a  strong  and  popular  minister. 

The  following  account  of  revivals,  beginning  from  1740,  at 
Elizabethtown,  is  from  a  letter  of  Dr.  John  McDowell,  under 
whose  ministry  the  later  ones  occurred. 

"  Of  the  early  history  of  the  church  I  have  been  able  to  dis- 
cover but  little.  It  is  an  ancient  church,  having  been  founded 
about  one  hundred  and  sixty  3'ears  since  [at  this  writing  more 
than  two  hundred  years  since].  Whether  it  was  visited  with 
revivals  during  the  earliest  half  of  its  existence  I  have  not  been 
able  to  ascertain.     The  first  revival  of  which  any  account  has 

President  been  transmitted  to  us  was  in  the  latter  part  of 
Dickinson.  the  ministry  of  that  eminent  servant  of  God,  the 
Rev.  Jonathan  Dickinson  [afterward  President  of  Princeton 
College]. 

"  Of  this  revival,  it  appears  from  a  printed  account  of  it, 
that  it  commenced  in  June,  1740,  under  a  sermon  addressed  to 
youth.  The  inward  distress  and  concern  of  the  audience  dis- 
covered itself  by  their  tears,  and  by  audible  sobbing  and  sigh- 
ing all  over  the  house.  On  the  character  and  effects  of  this 
revival,  he  remarks:  'Meetings  for  sinful  amusements  were 
abandoned  by  the  youth  and  meetings  for  religious  exercises 
substituted  in  their  place.  Numbers  daily  flocked  to  their  pas- 
tor for  advice  on  their  eternal  concerns.     More  came  to  see  him 


84  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

in  three  months  than  in  all  the  thirty  years  before.  The  sub- 
jects of  this  work  were  chiefly  youth.  The  number  of  converts 
was  about  sixty. '  " 

Mr.  Caldwell  and  His  Death.— "  In  1772  this  church  was 
again  blessed  with  a  considerable  revival  under  the  Rev.  James 
Caldwell.  It  will  be  remembered  that  Mr.  Caldwell  was  killed 
by  the  British  army  as  it  passed  through  Elizabeth.  In  1 784  this 
church  was  again  visited  in  a  special  manner  with  the  influ- 
ences of  the  Holy  Ghost.  This  was  just  after  the  close  of  the 
Revolutionary  War;  and  the  people  were  without  a  place  of 
worship,  and  without  a  pastor,  the  church  having  been  burned 
and  the  pastor  slain  near  the  close  of  the  war.  This  revival 
continued  about  two  years ;  and  time  has  proved  that  it  was  a 
genuine  work  of  God.  A  number  of  the  subjects  are  still  living 
and  are  truly  fathers  and  mothers  in  Israel.  Nearly  all  the 
session,  and  almost  half  the  members  of  the  church,  when  the 
writer  settled  here,  were  fruits  of  this  revival ;  and  he  has  had 
an  opportunity  of  knowing  them  by  their  fruits;  he  has  been 
with  many  of  them  as  they  passed  over  Jordan,  and  from  their 
triumphant  death,  as  well  as  exemplary  life,  he  can  testify  as  to 
the  genuineness  of  the  work." 

Dr.  John  McDowell. — "  The  subscriber  was  settled  as  pas- 
tor of  this  congregation,  December,  1804.  In  August,  1807,  a 
powerful  and  extensive  revival  commenced.  The  first  decisive 
evidence  of  the  special  presence  and  power  of  the  Holy  Spirit 
was  on  the  Sabbath  under  a  powerful  sermon  on  prayer  by  the 
Rev.  Dr.  Gideon  Blackburn.  A  number  were  awakened  that 
Revival  of  day;  and  new  cases  of  conviction  and  hopeful 
1807.  conversion  were  occurring  for  a  considerable  time 

at  almost  every  religious  meeting.  Especial  attention  contin- 
ued for  about  eighteen  months,  and  the  number  added  to  the 
church  from  this  work  was  about  one  hundred  and  twenty ;  the 
subjects  of  the  work  were  generally  deeply  exercised,  and  most 
of  them  continued  for  a  considerable  time  in  great  distress, 
before  they  enjoyed  the  comforts  of  a  Gospel  hope. 

"  This  revival  was  the  first  I  had  ever  witnessed,  and  it  was 
a  solemn  .situation  for  a  young  man  totally  inexperienced  in 
such  scenes.  It  extended  through  the  congregation,  and  into 
neighboring  congregations,  and  passed  from  one  to  another, 
until  in  the  course  of  the  year  almost  every  congregation  in 
what  was  then  the  Presbytery  of  Jersey  was  visited. 


SECOND    ERA    OF    REVIVALS.  85 

"  The  next  revival  with  which  the  Lord  favored  my  minis- 
try commenced  in  December,  1812.  It  was  on  a  communion 
Sabbath.  There  was  nothing  peculiarly  arousing  in  the  preach- 
ing. I  was  not  expecting  such  an  event;  neither,  as  I  ever 
discovered,  was  there  ever  any  peculiar  engagedness  in  prayer, 
or  special  desire,  or  expectation  on  the  part  of  Christians.  I 
saw  nothing  unusual  in  the  appearance  of  the  congregation ; 
and  it  was  not  until  the  services  of  the  day  were  ended,  when 
several  called  in  deep  distress  to  ask  what  they  must  do  to  be 
saved,  that  I  knew  the  Lord  was  specially  in  this  place.  This 
was  a  day  of  such  power  (though  I  knew  it  not  at  the  time) 
that  as  many  as  thirty  who  afterward  joined  the  church  were 
then  first  awakened.  And  it  is  a  remarkable  circumstance  that 
on  the  same  day,  in  both  of  the  Presbyterian  churches  in  New- 
ark, the  same  results  were  experienced,  it  being  the  day  of 
communion  in  each  of  those  churches.  This  revival  continued 
about  a  year,  and  as  the  fruits  of  it  about  one  hundred  and  ten 
were  admitted  to  the  church. 

"  The  subjects  of  this  revival  generally  were  deeply  and  long 
distressed,  and  in  many  instances  there  was  universal  trembling, 

Peculiar        and  in  others  a  privation  of  bodily  strength  so 

Experiences,    that  persons  could  not  go  to  their  homes  without 

help.     In  this  respect  the  revival  was  different  from  any  others 

that  I  ever  witnessed.     I  never  dared  to  speak    against  this 

bodily  agitation ;  but  never  did  anything  to  encourage  it. 

"About  the  beginning  of  February,  181 6,  this  church  was 
again  visited  with  a  great  revival.  It  commenced  most  sig- 
nally, as  an  immediate  answer  to  the  imited  prayers  of  God's 
people.  The  season  of  prayer  was  appointed  after  there  had 
been  a  concert  of  closet  prayer  by  the  church.  It  occurred  on 
the  following  afternoon,  the  evening  being  the  monthly  concert, 
which  was  unusually  full  and  solemn ;  and  it  was  soon  manifest 
that  the  Lord  was  in  the  midst  of  us  in  a  very  special  manner. 
Many  cases  of  awakening  came  to  my  knowledge,  and  the  work 
soon  spread  throughout  the  congregation.  This  revival  was 
not  marked  by  the  deep  distress  of  the  previous  one;   but  by  a 

Different  general  weeping,  in  religious  meetings.  Much 
Experiences,  of  this  was  doubtless  sympathetic.  A  larger  por- 
tion than  usual  of  the  subjects  were  young,  but  generally  they 
came  sooner  to  trust  and  embrace  the  Savior.  Some  lingered 
in  darkness.     The  number  in  the  congregation  who  were  seri- 


86  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

ous  was  several  hundred.  The  special  attention  continued 
about  a  year,  and  the  number  added  to  the  communion  of  the 
church  during  that  time  was  about  one  hundred  and  eighty. 

"About  the  close  of  the  year  1819,  it  pleased  God  graciously 
to  grant  this  church  another  season  of  refreshing.  The  congre- 
gation or  church  generally  did  not  become  specially  interested 
in  or  affected  by  this  visitation;  it  was  confined  very  much  to 
the  poorer  and  outlying  population.  The  interest  continued 
about  a  year,  and  the  number  added  to  the  communion  was 
some  sixty. 

"  In  the  early  part  of  the  year  1824,  there  was  a  perceptible 
increase  of  attention  to  the  subject  of  religion,  which  continued 
through  1825.  About  sixty  were  added  to  the  church  as  the 
fruits  of  this  special  influence.  But  the  work  did  not  end  with 
this  ingathering.  These  were  the  drops  before  a  mighty 
shower.  Near  the  beginning  of  December,  1825,  the  work  was 
greatly  increased,  commencing  on  a  day  of  fasting  and  prayer, 
appointed  by  the  Synod  of  New  Jersey  on  account  of  the 
absence  of  divine  influence  in  the  churches  generally.  Many 
were  awakened  to  seek  the  Lord;  and  the  subjects  soon  pro- 
fessed to  hope  in  Christ.  It  continued  through  1826  and  about 
one  hundred  and  thirty  were  added  to  the  church,  fruits  of  this 
revival." 

Revivals  in  1829  and  1831. — "  In  the  winter  and  spring  of 
1829  a  partial  awakening  took  place,  and  about  twenty-five 
were  added  to  the  church  as  its  fruit.  Again,  in  the  spring  of 
1 83 1,  there  was  a  work  of  grace  in  some  of  the  neighborhoods, 
from  which  some  forty  were  added  to  the  membership.  I 
would  remark  that  very  few  apostasies  have  occurred. 

"We  have  carefully  guarded  against  hasty  admissions  to  the 
church.  Seldom  in  times  of  revival  have  we  admitted  persons 
in  less  than  six  months  after  they  became  serious.  The  sub- 
jects of  these  revivals,  the  great  majority  of  them,  have  been 
in  the  morning  of  life,  and  many  while  yet  children  have  been 
impressed ;  but  we  have  seldom  received  any  very  young  per- 
sons to  communion. 

"  In  looking  over  the  list  I  find  the  names  of  twelve  who 
21  Turned  to  have  already  entered  the  ministry,  and  nine  more 
the  Ministry,  are  now  in  different  stages  of  education  prepara- 
tory to  the  Gospel  ministry." 


SECOND    ERA    OF    REVIVALS.  87 


3.   Revivals  in  First  Congregational  Churchy  Hartford,  Conn. 

Dr.  Joel  Hawes  became  pastor  of  the  First  Congregational 
Church,  Hartford,  Conn.,  in  1818.  Dr.  Strong,  the  previous 
pastor,  had  died  a  year  or  more  before  the  pastorate  of  Dr. 
Hawes  commenced.  Dr.  Hooker  and  Dr.  Stone  had  filled  the 
pastorate  before  Dr.  Hawes.  The  following  account  of  the 
revivals  in  this  church  is  taken  from  the  letter  of  Dr.  Hawes  to 
Dr.  Sprague.     Dr.  Hawes  writes: 

"  About  forty  years  ago  the  church  shared  richly  in  revival 
blessings.  During  the  last  twenty-five  years  of  Dr.  Strong's 
pastorate  he  witnessed  three  seasons  of  revivals  in  the  progress 
of  which  large  additions  were  made  to  the  church.  The  last 
of  these  revivals  continued  nearly  two  years,  marked  with  a 
constant,  silent  descent  of  divine  influence,  with  frequent  con- 
versions and  accessions  to  the  church. 

"  During  the  first  three  years  of  my  ministry,  I  witnessed 
nothing  like  a  revival  among  my  people.  Early  in  182 1  a  work 
of  great  power  commenced  and  continued  during  the  year.  As 
the  fruits  of  this  visitation,  nearly  two  hundred  were  added  to 
the  church.  Since  then  some  have  given  painful  evidence  that 
the  foundation  of  their  hope  was  not  the  true  one.  But  the 
great  body  have  continued  to  adorn  their  profession  by  a  con- 
sistent Christian  life.  Since  that  period  we  have  enjoyed  three 
seasons  of  special  religious  attention,  neither  of  them  so  long 
continued  or  so  abundant  in  fruits  as  the  first. 

"During  the  time  I  have  been  connected  with  the  church 
about  five  hundred  and  fifty  have  been  added  to  its  communion, 
four  fifths  of  them  regarded  as  fruits  of  the  revivals.  I  have 
often  said  from  my  pulpit,  that  the  church  is  what  it  is  very  much 
from  the  influence  of  revivals  of  religion.  It  has  been  made  to 
appear  that  a  very  large  proportion  of  all  now  members  of 
Congregational  churches  in  this  State  came  in  through  revivals; 
that  the  most  active  and  devoted  Christians  are  those  who  were 
brought  into  the  churches  as  fruits  of  revivals." 

n.    Sketches  from  Other  Sources. 

In  1846,  the  Massachusetts  Sabbath-School  Society  pub- 
lished an  account  of  New  England   revivals  occurring  about 


88  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  close  of  the  eighteenth  and  the  beginning  of  the  nineteenth 
century.  This  volume  was  prepared  by  the  Rev.  Bennet  Tyler, 
D.D.,  President  of  the  Theological  Institute  of  Connecticut. 
The  volume  contains  accounts  of  revivals  in  the  following 
towns:  Somers,  Canton,  Torringford,  New  Hartford,  Torring- 
ton,  Plymouth,  Harwinton,  Goshen,  Farmington,  Norfolk, 
Bristol,  Burlington,  Avon,  Bloomfield,  Middlebury,  Killing- 
worth,  Durham,  Washington,  and  South  Britain — all  of  Con- 
necticut; Granville  and  Lenox,  of  Massachusetts:  with  Brook- 
field  and  Bridgeport  of  Vermont, — in  all  twenty-three. 

These  accounts  were  written  mainly,  if  not  exclusively,  by 
the  pastors  of  the  above  churches,  evidently  with  great  care 
and  conscientiousness,  and  manifestly  with  not  a  thought  of 
display.  The  two  following  accounts  are  from  this  work. 
Tho  all  of  them  are  of  much  interest,  the  others  are  omitted  be- 
cause of  lack  of  space,  and  because  the  two  here  given  (those 
at  Torrington  and  New  Hartford)  will  afford  an  intelligent  view 
of  the  character  of  them  all. 


I.  Revival  in    Torrington^   Conn.,  under  Rev.   Samuel  Mills. 

Some  forty  years  ago  it  was  my  privilege  to  speak  in  the 
old  church  on  the  hills  at  Torrington,  the  early  home  of  Rev. 
Samuel  J.  Mills.  I  give  the  subjoined  account  of  a  revival  in 
Torrington,  assured  that  every  one  will  enjoy  an  opportunity 
to  read  something  from  the  pen  of  Mr.  Mills,  whose  name  is 
so  familiar  to  all  who  are  acquainted  with  the  history  of  the 
American  Board.  This  account  is  included  in  President  Tyler's 
work,  "New  England  Revivals,"  already  mentioned. 

"In  the  latter  end  of  August,  1798,  unusual  appearances 
Among  the      commenced  in  this  place,  especially  among  the 

Young.  young  people.  They  met  weekly  by  themselves. 
Their  number  constantly  increased,  until  it  was  found  a  private 
room  could  not  contain  them.  Then  they  repaired  to  the  meet- 
ing-house, where  they  prayed,  sang,  and  conversed  on  religious 
subjects.  An  event  so  extraordinary  excited  a  spirit  of  general 
inquiry  throughout  the  society,  and  several  weeks  and  even 
months  passed  away;  one  was  scarcely  able  to  decide  whether 
any  deep,  powerful  impressions  were  on  their  minds  or  not, 
unless  in  a  very  few  instances.  In  the  mean  time  an  unusual 
solemnity  appeared  on  the  countenances  of  the  people  in  gen- 


SECOND    ERA    OF    REVIVALS.  89 

eral.  And  those  who,  antecedently  to  all  this,  had  been  much 
in  prayer  to  God  for  a  day  of  His  divine  power,  thank  God,  and 
take  courage.  Of  course,  conference  meetings  of  a  more  gen- 
eral nature  were  appointed  and  crowds  were  wont  to  assemble 
at  such  seasons.  Thus  things  passed  on,  with  but  few  instances 
of  hopeful  conversion  until  about  the  middle  of  the  following 
winter.  While  our  hopes  and  our  fears  had  thus  been  long 
sensibly  excited  by  turns  as  appearances  varied  at  this  memo- 
rable period,  it  pleased  the  great  Head  of  the  church  in  a  very 
peculiar  manner  to  show  forth  His  presence  and  power  in  the 
midst  of  the  people.  So  extraordinary  a  season,  for  weeks,  and 
we  may  say  for  months,  we  never  witnessed.  An  answer  to 
the  inquiry  whether  the  Lord  was  indeed  among  us  or  not,  was 
attended  with  no  difficulty.  The  minds  of  many  were  greatly 
agitated,  and  unusual  attention  was  paid  to  the  means  of  in- 
struction. In  the  time  of  this  unusual  visitation,  a  goodly 
number  of  the  people  obtained  hope  of  their  reconciliation  to 
God. 

"  Having  made  this  general  statement,  I  shall  now  descend 
to  some  particular  observations. 

"  I.  It  is  worthy  of  particular  notice,  that  the  work  has  been 
carried  on  with  remarkable  regularity.  Little  or  nothing  has 
been  discovered  of  wild  enthusiasm  or  disorder;  the  subjects  of 
the  work  have  been  as  able  and  ready  in  any  stage  of  it  to  de- 
scribe their  distress,  as  a  patient  to  tell  what  part  of  his  body 
was  in  pain.  This,  perhaps,  may,  in  a  measure,  account  for  the 
fact  that  there  has  been  so  little  opposition  to  the  work.  Such 
as  wished  to  censure  and  reproach  it  were  confounded. 

"  2.  As  to  the  nature  of  the  work,  that  it  has  been  such,  in 
the  course  and  issue  of  it,  as  wonderfully  to  display  divine 
power  and  grace,  and  to  bring  out  to  view,  the  human  heart. 
Under  The  subjects  of  it,  in  the  first  stages  of  their  con- 
Conviction,  cern,  have  generally  been  filled  with  surprise 
and  astonishment  at  themselves  and  their  past  lives,  and,  see- 
ing themselves  in  danger,  have  formed  resolutions  and  en- 
tered upon  measures  to  amend  their  situation.  When  led  to 
a  more  full  discovery  of  their  own  hearts,  and  to  an  increas- 
ing conviction  of  the  possibility  of  ever  obtaining  relief,  in 
their  own  way,  they  have  felt  very  sensibly  disturbed.  They 
have  been  ready  to  plead  in  their  own  defense,  while  they 
dared  to  do  it,  that  they  could  do  no  more  than  they  could 


90  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

— that  they  never  made  their  own  hearts — and  that  it  was 
out  of  their  power  to  change  them.  They  have  contended  also 
Contending  against  God,  for  showing  mercy  to  others  while 
with  God.  they  were  left — and  even  for  giving  them  exist- 
ence. But  as  their  convictions  increased,  they  became  sensible 
of  the  dreadful  obstinacy  of  their  own  hearts,  and  found  them- 
selves growing  worse  and  worse,  till  finally  all  hope  disappeared, 
except  what  arose  from  the  sovereign  grace  of  God,  from  the 
consideration  that  He  could,  and  that  He  would,  have  mercy 
on  whom  He  would  have  mercy.  They  found  their  hearts  so 
much  opposed  to  God,  and  to  His  law  and  to  His  Gospel,  as  to 
see  that  nothing  short  of  divine  power  could  ever  subdue  them. 
In  the  midst  of  all  this,  their  proud  and  obstinate  spirits  would 
rise  against  that  sovereign  grace  which  secured  them  from  utter 
despair,  and  contained  their  only  remaining  hope  of  escaping 
divine  wrath.  But  no  sooner  were  they  led  to  a  discovery  of 
the  justice  of  God  in  their  condemnation — to  see  and  to  feel 
that  He  was  right,  and  holy,  and  held  their  proper  place,  than 
God's  Justice  they  found  their  mouths  shut,  and  their  com- 
Acknowledged.  plaints  at  an  end.  They  have  readily  acknowl- 
edged that  God  would  be  glorious  in  executing  sentence  against 
them.  Thus  have  they  been  brought  to  resign  themselves 
cheerfully  without  any  reserve  into  the  hands  of  such  a  holy, 
just,  and  wise  God,  let  their  future  situation  be  what  it  might. 
There  have  been  among  them  such  expressions  as  these:  'The 
character  of  God  has  appeared  to  be  inexpressibly  beautiful, 
even  in  the  view  of  His  pronouncing  sentence  against  me.'  'I 
wish  that  others  might  praise  God,  tho  I  should  perish. ' 

"  It  has  been  no  uncommon  thing  for  the  subjects  of  the 
work,  whose  chief  distress  and  anxiety  antecedently  arose  from 
their  being  in  the  hands  of  God,  unexpectedly  to  find  themselves 
rejoicing  from  that  very  consideration — contemplating  the  glory 
and  happiness  of  God,  as  an  object  of  higher  consequence,  and 
more  precious  than  their  personal  salvation ;  and  all  this,  while 
as  yet  they  have  had  no  idea  of  having  experienced  any  saving 
change  of  heart.  The  impressions  were  such  on  the  minds  of 
children,  in  different  schools,  as  led  them  to  lay  aside  their 
customary  diversions,  and  sometimes  to  pass  their  intermissions 
in  prayer,  reading,  or  religious  conversation  among  themselves. 
Such  as  were  capable  requested  it  as  a  privilege  that  they 
might  be  allowed  to  read  the  Bible  at  school.     Several  of  them 


SECOND    ERA    OF    REVIVALS.  9I 

obtained  hope  respecting  themselves — some  imder  twelve  years 
of  age;  but  the  greatest  number  between  twelve  and  eighteen. 
Some  far  advanced  in  life  are  among  the  number  who  hope, 
that  tho  once  blind,  now  they  see." 

What  is  said  of  the  character  of  the  work  in  Torrington 
would  apply  with  equal  truth  to  other  societies,  both  far  and 
near,  so  far  as  can  be  known. 

2.   Revival  in   New   Hartford,    Conn.,  lender  Rev.  Edward  Dorr 
Griffin,  D.D. 

Thatcher's  "  New  England  Revivals"  contains  an  account  of 
a  revival  in  1798  and  1799,  in  New  Hartford,  Conn.,  under  the 
Rev.  Edward  Dorr  Griffin,  who  afterward  became  one  of  the 
most  eloquent  and  powerful  orators  of  the  American  pulpit. 
Dr.  Griffin  was  born  at  East  Haddam,  Conn.,  1770;  graduated 
at  Yale,  1790;  settled  at  New  Hartford,  1801 ;  was  Professor  at 
Andover  Seminary  from  1809  to  181 1 ;  preached  in  Park  Street 
Church,  Boston,  1811  to  1815;  was  settled  in  Newark,  N.  J., 
twice — from  1801  to  1809,  and  from  1815  to  1821 ;  was  President 
of  Willams  College  from  182 1  to  1836.  The  following  is  from 
his  account  of  the  revival  at  New  Hartford: 

"The  work  of  divine  grace  among  us  three  years  ago,  by 
which  nearly  fifty  persons  were  added  to  the  Lord,  had  not 
wholly  ceased  to  produce  effects  on  the  people  generally,  when 
the  late  scene  of  wonder  and  mercy  commenced.  Late  in  Octo- 
ber, 1798,  the  people,  frequently  hearing  of  the  displays  of 
divine  grace  in  West  Symesbury  (Canton),  were  increasingly 
impressed  with  the  information.  Our  conferences  soon  became 
more  crowded  and  solemn.  This  was  the  state  of  the  people, 
when,  on  a  Sabbath  in  the  month  of  November,  God  most  merci- 
fully manifested  Himself  in  the  assembly.  From  that  most 
remarkable  day,  the  flame  which  had  been  kindling  in  secret 
broke  out.  Conferences  were  set  up  in  different  parts  of  the 
town,  which  were  attended  by  deeply  affected  crowds,  in  which 
the  divine  presence  and  power  were  more  intense  than  we  had 

Power  of  ever  before  witnessed.  There  were  no  outcries 
Divine  Truth,  or  distortions  of  the  body,  or  symptoms  of  intem- 
perate zeal ;  only  that  divine  truth  made  deep  impression  on 
the  assemblies.  Often  a  congregation  could  be  seen  sitting  with 
deep  solemnity,  and  not  a  sob  or  tear  during  the  service.     Peo- 


92  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

pie  were  too  deeply  impressed  to  weep.  No  addresses  to  the 
passions  were  necessary,  and  the  aim  was  to  reach  the  con- 
science. In  the  first  stages  of  conviction,  it  was  not  easy  for 
the  subjects  to  realize  their  desert  of  eternal  death.  Afterward, 
and  before  they  had  hope,  their  conviction  of  this  ill  desert 
was  in  many  instances  very  clear." 

"  A  man  belonging  to  the  lowest  class  in  society,  about 
seventy  years  old,  living  in  a  retired  place,  illiterate,  having 
A  Remarkable  but  little  intercourse  with   the  world,    yet  pos- 

Subject.  sessed  with  strong  and  malignant  passions,  be- 
cause his  wife  had  united  with  the  church  rendered  her  life  very 
uncomfortable.  I  went  to  see  him  last  summer,  and  I  never  saw 
a  case  of  such  deliberate  rancor  and  deadly  hatred  as  he  expressed 
against  everything  sacred,  against  essential  truths,  and  against 
ministers.  In  the  expression  of  his  countenance  and  lips  he 
approximated  the  nearest  my  idea  of  'the  spirits  in  prison'  of 
any  person  I  ever  beheld.  He  continued  to  neglect  the  sanctu- 
ary, and  tho  disconnected  from  all  religious  society,  God 
late  in  the  winter  took  strong  hold  of  his  mind,  and  when  he 
could  no  longer  remain  in  retirement  he  came  to  seek  some 
experienced  Christians  to  whom  he  could  lay  open  his  distress. 
Called  away  from  town,  I  did  not  see  him  in  this  condition; 
when  I  saw  him  he  was  clothed  and  in  his  right  mind.  When 
asked  about  truths  and  doctrines  toward  which  he  had  had  such 
dislike,  he  replied:  'They  are  the  foundation  of  the  world.' 
He  was  indeed  a  very  changed  man ;  softness  and  gentleness  had 
taken  the  place  of  native  ferocity,  and  the  man  appeared  tamed. 

"  The  result  of  this  revival  was  to  produce  the  conviction 
that  God  should  pursue  His  own  counsel  and  will,  without  con- 
sulting them,  respecting  their  salvation.  When  asked  what 
first  composed  them,  they  have  sometimes  replied,  'The  thought 
that  I  was  in  the  hands  of  God.'  When  asked  what  there  was 
in  God  to  make  them  love  Him,  others  would  say,  'I  think  I 
love  Him  because  He  hates  my  sins. '  A  number  who  had  been 
for  a  greater  or  less  period  indulging  a  hope  that  they  were 
Christians,  found  they  had  built  upon  the  sand,  instead  of 
Christ,  and  were  compelled  to  seek  the  rock  on  which  to  build." 
Personal  This  account  is  of  necessity  very  much  ab- 

Reminiscence.  breviated.  Dr.  Griffin,  who  wrote  the  account, 
was  in  some  respects  one  of  the  most  wonderful  men  that  I 
ever  saw  in  the  pulpit,  and  in  some  things  was  quite  unlike  any 


SECOND    ERA    OF    REVIVALS.  '    93 

of  the  other  remarkable  men  of  the  American  pulpit.  In  the 
summer  of  1829  I  was  attending  the  Bloomfield  Academy,  N.  J., 
and  learning  that  Dr.  Griffin  was  to  preach  in  the  Third  Pres- 
byterian church  in  Newark,  on  Sunday  morning,  in  company 
with  four  of  my  fellow  students,  I  walked  down  to  hear  him. 
The  day  was  intensely  hot,  and  the  house  was  crowded.  Dr. 
Griffin,  as  I  remember  him,  was  the  largest  clergyman  that  I 
ever  heard  preach;  but  tho  most  uncomfortably  fleshy,  so 
that  he  must  have  weighed  more  than  three  hundred  pounds, 
he  was  finely  proportioned.  Henry  Ward  Beecher  weighed  two 
hundred  and  twenty-five  pounds,  and  he  would  have  seemed  of 
moderate  size  as  compared  with  Dr.  Griffi.n.  The  heat  was  so 
terrible  that  he  fanned  himself  through  the  whole  sermon,  and 
my  fears  were  excited  lest  he  would  melt.  Though  so  very 
large  he  was  splendidly  formed,  and  handsome.  The  sermon 
was  tender  and  beautiful.  He  gave  notice  at  the  close  that  he 
would  preach  Sunday  evening  in  the  First  Church,  and  the 
whole  company  walked  down  again  to  hear  him,  and  I  have 
always  been  glad  that  we  did.  The  weather  was  still  fearfully 
hot,  but  we  were  going  to  hear  Dr.  Griffin,  and  the  thought  of 
weariness  did  not  occur  to  us,  altho  it  was  nearly  midnight 
before  we  reached  our  quarters. 

The  evening  text  was,  "  The  harvest  is  past,  the  summer  is 
ended,  and  we  are  not  saved."  I  have  heard  many  sermons 
from  these  words,  all,  I  think,  impressive,  but  this  one  from  Dr. 
Griffin  was  beyond  almost  any  sermon  I  ever  heard.  One  felt 
as  if  he  must  cry  out  in  amazement  that  any  soul  unprepared  to 
die  could  be  quiet  and  unconcerned.  During  most  of  the  ser- 
mon his  face  was  wet  with  tears,  and  for  nearly  an  hour  he 
spoke  to  us  with  such  tender  and  appealing  sentences  that  it 
seemed  as  if  his  hearers  must  cry  out  in  an  agony  of  fear  and 
trembling. 

But  what  a  climax  the  ending  was!  It  was  a  wonder  how 
he  had  endured  the  strain  so  long,  and  that  he  had  not  given 
up  physically  exhausted.  The  mental  agony,  the  heart-break- 
ing sympathy,  were  enough  to  break  an  angel  down !  When 
he  fell  on  his  knees  as  if  he  had  been  knocked  on  the  head  with 
an  ax,  with  outstretched  arms,  tears  coursing  down  his  face,  he 
cried  out :  "  Oh !  my  dying  fellow  sinners,  I  beseech  you  to 
give  your  hearts  to  the  Savior  now.  Give  your  life  to  Jesus 
Christ.     Do  not  put  it  off.     Do  not  leave  this  house  without 


94  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

dedicating  yourself  to  His  service,  lest  you  be  left  at  last  to  cry, 
"The  harvest  is  past,  the  summer  is  ended,  and  I  am  not 
saved. '  " 

vSECTION    SECOND. 

Sketch  of  Rev.  Edward  P.  Payson,  D.D,,  Portland,  Me.,  as  a 
Representative  Man  and  Minister.* 

The  piety  of  the  latter  part  of  the  last  and  the  opening  of 
the  present  century  often  took  on  a  peculiarly  introspective 
cast,  especially  in  the  case  of  American  Christians.  From  the 
days  of  Edwards  the  religious  discussions  turned  largely  upon 
psychological  questions,  particularly  upon  questions  concerning 
the  affections  and  the  will.  Edwards  himself  gave  a  powerful 
impulse  to  this  tendency,  and  the  comparative  leisure  and  the 
freedom  from  excitement,  enjoyed  by  ministers  in  quiet  coun- 
try and  village  parishes  such  as  Northampton,  Litchfield,  and 
Bethlehem,  gave  a  like  direction  to  Christian  life  and  experience. 
This  had  a  large  influence  upon  the  ministerial  work  of  the  pe- 
riod, and  accounts  for  the  character  of  the  spiritual  experiences 
recorded  in  the  sketches  of  revivals  already  given.  The  Rev. 
Edward  Payson  was  in  this  respect  peculiarly  a  typical  character. 

His  ministry  was  accompanied  with  an  almost  continuous 
revival  in  the  church  in  Portland,  of  which  he  was  pastor  for 
nearly  twenty  years,  and  from  which  the  revival  spirit  often 
extended  to  parishes  beyond.  He  was  thus  typical  in  another 
respect,  that  is,  of  that  ideal  condition  of  a  Christian  pastor  and 
his  church  that  so  many  believe  to  be  the  normal  condition 
for  which  all  pastors  and  churches  should  labor  and  pray.  Pay- 
son's  case  was  an  illustration  of  the  faithfulness  of  a  Covenant 
God  in  crowning  fervent  piety  and  earnest  labors  with  blessing 
in  a  rich  harvest  of  souls. 

We  subjoin  a  summary  view  of  the  main  events  of  his  life, 
as  given  by  Rev.  Dr.  George  L.  Prentiss: 

"Edward  Payson  was  born  at  Rindge,  N.  H.,  July  25,  1783; 
died  at  Portland,  Me.,  October  22,  1827.  He  was  a  graduate 
of  Harvard  College;  studied  divinity  with  his  father,  Dr.  Seth 
Payson  ;  and  was  settled  over  the  vSecond  Congregational  parish 
in  Portland  near  the  close  of  1807.  Here  he  continued  to  labor 
with  extraordinary  zeal  and  success  until  his  death,  at  the  age 
of  forty-four.     Dr.   Payson  was  a  highly    gifted  man  intellec- 

*  Chiefly  from  the  Memoir  of  Payson,  by  Dr.  Asa  Cummings. 


SECOND    ERA    OF    REVIVALS.  95 

tually  and  spiritually,  and  left  his  mark  upon  American  piety. 
His  Life,  which  had  a  very  wide  circulation,  both  in  this  coun- 
try and  in  Great  Britain,  endeared  his  name  to  the  Christian 
world.  He  was  of  a  melancholy  temperament,  and  not  without 
morbid  tendencies,  which  mar  somewhat  the  influence  of  his 
example;  but,  notwithstanding  this  drawback,  the  records  of 
his  religious  experience  and  pastoral  labors  are  so  full  of  im- 
passioned love  to  Christ  and  love  for  the  souls  of  men,  so 
inspired  by  seraphic  devotion  and  all  holy  sympathies,  so  illu- 
minated by  light  from  heaven,  that  no  one  can  easily  read  them 
without  being  stimulated  to  a  better  life." 

We  are  constrained  because  of  the  striking  peculiarities  of 
Dr.  Payson  and  his  work,  and  his  representative  character,  to 
vary  considerably  from  the  course  pursued  generally  in  the  other 
several  narratives.  The  temptation  has  constantly  been  very 
strong  to  enter  more  largely  into  personalities,  assured  that  they 
would  interest  readers  generally;  but  in  the  main  the  tempta- 
tion has  been  resisted,  and  this  account  will  appear  bald  in 
comparison  with  the  others.  The  conviction  has  grown  on  us 
that  there  are  many  of  God's  dear  ministers,  and  multitudes  of 
Christians,  that  could  be  greatly  helped  by  at  least  a  partial 
acquaintance  now  with  Dr.  Payson's  piety.  Perhaps  we  are 
mistaken  in  thinking  that,  of  the  vast  number  of  those  who 
hope  they  are  Christians,  but  few  comparatively  are  discon- 
tented with  their  spiritual  condition,  while  the  great  majority 
are  untroubled  that  their  religious  life  is  at  so  low  an  ebb. 

There  were  no  depths  of  sorrow  and  despondency  to  which 
Mr.  Payson  did  not  descend ;  and  no  flights  upward  of  human 
attainment  that  he  did  not  reach.  After  some  heart-wringing 
sorrow  or  depression,  "  the  next  day  he  is  in  a  chariot  of  Amin- 
adab  flying  with  angel  speed,  performing  many  days'  labor  in 
one." 

He  was  intensely  in  earnest  from  the  beginning.  He  did 
not  wait  until  he  had  a  pastorate  before  trying  to  save  souls. 
The  following  incident  occurred  where  he  was  stopping  tem- 
porarily while  waiting  for  ordination : 

"  Early  this  morning  a  young  man  came  to  me  giving  satis- 
factory evidence  that  he  had  experienced  a  real  change.  He 
said  he  had  received  great  benefit  from  my  preaching." 

His  conversation  in  the  family  with  which  he  was  staying 
was  also  blessed,  and  before  he  left  he  had  the  happiness  to 
propound  his  host  and  hostess  for  admission  to  the  church. 


96  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Invited  to  Assist  Rev.  Mr.  Kellogg  in  Portland. — On 

the  24th  of  August,  1807,  he  reached  Portland,  where  he  was 
received  with  great  cordiality  and  entered  immediately  on 
his  work.  His  preaching  excited  so  much  attention,  he  seemed 
to  regard  himself  as  in  great  danger  of  thinking  more  highly  of 
himself  than  he  should.  With  reference  to  this,  he  observed 
frequent  seasons  of  fasting  and  prayer.  Some  days  after  this, 
when  his  sermons  were  highly  commended  in  his  presence, 
fearing  lest  he  should  be  puffed  up  he  withdrew,  and  prayed  in 
all  earnestness  for  help  to  resist  the  temptation.  We  find  the 
following  record:  "September  14,  Read  Baxter  on  Pride. 
Could  hardly  refrain  from  despairing  of  ever  being  humble." 

His  biographer  says:  "Mr.  Payson's  situation  was  now  a 
most  dangerous  one.  His  reception  as  a  preacher  was  flatter- 
Under  ing  almost  beyond  description.  Not  one  man  in 
Temptation,  a  thousand  can  bear  human  applause  uninjured. 
Mr.  Payson  had  scarcely  been  six  weeks  in  Portland  before 
overtures  were  made  to  him  by  three  congregations  to  become 
their  teacher;  and  there  was  also  a  plan  agitated  to  build  him 
a  new  church,  the  old  pastor  not  having  yet  retired." 

He  himself  writes:  "The  congregations  are  very  solemn 
and  attentive ;  but  I  dare  not  yet  hope  for  any  lasting  effects. 
Some  have  left  displeased;  but  there  come  more  for  every  one 
that  leaves." 

"  September  25.  Went  to  a  conference,  and  for  the  first  time 
extemporized;  made  out  poorly. " 

"  September  26.  Have  four  calls  from  other  churches. 
There  seems  to  be  some  attention  excited,  two  have  been 
awakened  and  I  hope  converted." 

"September  27,  Sunday.  Was  favored  with  great  and 
unusual  assistance  both  parts  of  the  day,  and  the  people 
remarkably  serious  and  attentive.  Came  home  with  an  over- 
whelming sense  of  the  goodness  of  God." 

"  October  4.  Went  to  visit  a  man  almost  in  despair.  He 
talked  like  a  Christian,  but  was  in  dreadful  distress,  and  rejected 
all  comfort." 

"  October  7.  Visited  and  prayed  with  a  sick  woman.  Found 
her  and  her  husband  under  strong  conviction.  In  the  evening 
was  visited  by  persons  under  concern  of  mind,  and  conversed 
with  them.  In  the  evening  attended  a  conference  and  preached 
to  a  crowded  and  solemn  audience.     Saw  the  hand  of  God  evi- 


SECOND    ERA    OF    REVIVALS.  97 

dentl)'  appearing  in  it,    and   came  home  strengthened,   tho  I 
had  gone  much  cast  down." 

"October  ii.  Never  was  in  such  an  agony  of  soul  before  in 
wrestling  for  mercies,  especially  in  behalf  of  souls  and  for  a 
work  of  religion  in  this  place.  My  soul  seemed  as  if  it  would 
leave  the  body  and  mount  up  to  heaven.  Went  by  invitation 
to  spend  the  evening  in  an  irreligious  family;  found  several 
assembled,  and  to  my  very  great  but  pleasant  surprise,  the  con- 
versation took  a  very  serious,  religious  tone." 

"October  28.  Dined  with  Lawyer ■  and  had  much  relig- 
ious conversation  with  him,  with  which  he  seemed  much 
affected.  In  the  evening  met  a  number  who  were  under  serious 
impressions,  conversed  and  prayed  with  them. 

"October  29.  Was  greatly  drawn  out  in  prayer  for  continu- 
ance of  God's  presence,  and  for  myself  and  friends.  Spent  the 
day  visiting  a  number  of  persons  who  were  under  conviction, 
and  found  a  number,  in  whom  I  felt  great  interest,  hoping  they 
had  met  with  a  change.  Was  overwhelmed  with  wonder,  love, 
and  gratitude  at  the  goodness  of  God." 

"  November  8.  At  Portsmouth  preached  three  times,  the  last 
to  a  solemn  and  crowded  audience.  Was  invited  to  stay  and 
preach  on  probation ;  but  was  obliged  to  decline." 

"  November  9.  Rode  to  Portland.  Was  favored  on  the  way 
with  very  clear  manifestations  of  God's  love.  Was  over- 
whelmed with  a  sense  of  His  mercies  and  of  my  own  unwor- 
thiness." 

"November  13.  In  the  evening  attended  church  conference 
and  preached.  Divine  truth,  tho  in  an  humble  garb,  came 
with  great  power  and  the  hearers  seemed  much  affected." 

Called  to  the  Church  in  Portland. — Dr.  Payson  had 
originally  gone  to  Portland  apparently  with  no  expectation  of 
anything  further  than  rendering  temporary  assistance  to  the 
pastor.  Rev.  Mr.  Kellogg,  who  probably  had  a  design  beyond 
that  from  the  beginning,  and  the  result  was  that  his  labors 
were  so  acceptable  to  the  people  that  he  was  called  to  the  pas- 
torate. We  give  some  of  the  records  made  after  his  call,  and 
throughout  his  subsequent  ministry,  in  order  to  present  a  view 
of  remarkable  spiritual  experiences  and  struggles. 

"November  15.    Preached,  and  read  my  affirmative  answer 
to  the  call.     Was  favored  with  liberty  and  the  people  seemed 
affected." 
7 


98  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  December  12.  Had  a  melting  season  in  prayer  this  morn- 
ing. Felt  myself  viler  than  the  vilest.  Spent  the  evening 
with  my  father,  who  came  to  attend  the  ordination." 

"  December  16.  Ordination  service.  Felt  in  something  of  a 
quiet,  happy,  dependent  frame  during  the  public  service,  espe- 

Ordination       cially  during  the  ordaining  prayer." 
and  Increased  The  ordination  sermon  was  preached  by  his 

Devotion.       venerated  father,  from  1  Timothy  v.  22. 

Mr.  Payson  had  already  exhibited  an  interest  in  the  welfare 
of  souls,  and  a  most  earnest  desire  for  their  salvation,  so  great 
as  to  seem  incapable  of  increase;  but  as  soon  as  the  pastoral 
relation  was  consummated,  he  regarded  those  committed  to  his 
oversight  with  an  appropriating  and  endearing  love,  identify- 
ing their  interests  and  happiness  with  his  own. 

"December  17.  Was  favored  with  freedom  in  writing  and 
prayer,  and  felt  a  strong  love  for  my  people.  In  the  evening 
attended  a  meeting  of  those  under  concern,  and  had  some 
assistance." 

"  December  t8.  In  a  sweet,  dependent  frame,  and  had  liberty 
to  cast  myself  and  parish  upon  God." 

"December  20,  Sabbath.  Extremely  weak.  Felt  as  if  I 
could  not  preach.  In  the  afternoon  preached  an  occasional 
sermon  and  was  wonderfully  carried  through !    Blessed  be  God !" 

"December  21.  Had  a  sweet  season  of  prayer.  My  soul 
felt  strong  in  the  Lord,  and  in  the  power  of  His  might.  I 
longed  to  spend  and  be  spent  in  His  cause,  and  wondered  at  His 
astonishing  love  to  such  an  unworthy  wretch.  Spent  the  whole 
day  and  evening  to  some  profit  and  pleasure.  Talked  to  a 
number  of  people  on  the  nature  of  religion.  After  this  found 
myself  much  exhausted,  I  feel  convinced  that  I  have  consump- 
tion, and  may  as  well  die  and  cease  my  exertions." 

Health  Apparently  Broken. — His  illness  continued  severe 
for  several  days,  and  he  was  directed  by  his  physician  to 
keep  within  doors.  He  had  much  quietness  and  resignation, 
but  says:  "I  longed  to  be  abroad  among  my  people."  De- 
cember 26,  ten  days  after  his  ordination,  he  expectorated 
blood,  and  "  viewed  it  as  his  death-warrant,  but  felt  tolerably 
calm  and  resigned."  Three  days  later,  however,  found  him 
preaching  an  evening  lecture. 

"Januarys,  1808.  The  attention  continues  and  we  hear  of 
new  cases  of  persons  under  concern.      I   find  myself,  from  day 


SECOND    ERA    OF    REVIVALS. 


99 


to  day,  in  the  situation  of  a  poor  beggar,  with  nothing  to  plead 
but  my  necessities.  In  the  evening  preached  to  a  serious  audi- 
ence, and  was  greatly  encouraged  to  hope  for  a  more  general 
reformation.  Was  much  drawn  out  in  prayer,  both  before  and 
after  meeting." 

"Sabbath,  January  lo.  Preached  and  administered  the 
Lord's  Supper.  Felt  entirely  exhausted.  My  constitution 
seems  much  broken,  and  a  little  labor  wears  me  out." 

"January  22.  Preached  in  the  evening  and  was  much  re- 
freshed in  my  own  soul.  Found  the  Lord's  work  is  going  on. 
Oh,  what  shall  I  render  unto  the  Lord  for  all  His  benefits!" 

"February  4.  Preached  at  the  Poor-House,  and  found  some 
of  the  inmates  much  affected." 

Soon  after  this  he  was  seized  with  a  violent  pleuritic  affec- 
tion, which  rendered  speaking  a  painful  and  difficult  exercise. 
This  continued  for  some  time,  attended  by  discouraging  symp- 
toms. The  prescriptions  of  a  physician  were  partially  blessed. 
But  the  moment  he  felt  a  little  relieved  he  would  resume  his 
labors,  "  go  to  a  prayer-meeting,  take  cold,  and  come  home  much 
worse. "  Repeatedly  during  his  illness,  when  he  was  necessarily 
confined  to  his  room,  he  enters  a  notice  of  this  kind:  "Spent 
almost  the  whole  day  conversing  with  persons  who  were  exer- 
cised with  spiritual  trials."  At  the  close  of  such  days  all  his 
alarming  symptoms  would  return  with  much  violence.  After 
an  enforced  period  of  retirement  of  three  weeks  in  February, 
he  ventured  to  attend  a  conference-meeting  for  those  under 
concern  of  mind,  where  he  found  new  cases  of  inquirers  and 
"  was  carried  through  beyond  expectation."  But  the  exposure 
was  followed  by  a  dangerous  relapse,  so  that  he  thought  his 
"health  irrecoverably  gone." 

"March  27,  Sabbath.  In  the  morning  very  ill;  but  was 
carried  to  the  meeting  in  the  afternoon,  tho  I  could  not 
preach.  Was  too  weak  to  have  much  comfort  at  meeting,  and 
came  home  very  low-spirited." 

"  March  28.  Am  pretty  well  convinced  my  disease  is  mortal. 
My  mind  partakes  so  much  of  the  weakness  of  my  body  that  I 
can  do  nothing  in  religion,  and  can  scarcely  refrain  from  peev- 
ishness and  fretting." 

"  March  30.  Had  a  most  sweet  and  refreshing  season  in 
secret  prayer.  Was  resigned  to  Christ's  will  and  was  willing 
to  depart  and  be  with  Him." 


lOO  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  April  3.  Was  able  to  attend  church  and  preach  part  of  the 
day.  Had  some  libert}^  at  the  sacrament,  and  had  some  fore- 
taste of  heaven,  and  desire  to  enjoy  it.  Am  afraid  the  work  is 
declining." 

"  April  7.  Annual  fast.  Heard  an  excellent  sermon  from 
Mr.  K.  in  the  morning,  and  preached  in  the  afternoon  myself 
with  some  degree  of  assistance." 

On  account  of  his  health  he  was  absent  from  his  parish  for 
some  time  at  his  father's  home,  and  did  not  return  to  Portland 
for  two  months.  He  kept  up  a  constant  correspondence  with 
his  parents,  especially  with  his  mother.  In  a  foot-note  his 
biographer  says: 

"  His  letters  to  his  mother  can  only  be  correctly  understood 
by  considering  that  he  had  unbounded  confidence  at  once  in  her 
His  Mother's  intelligence  and  piety,  and  an  intimate  acquaint- 
Influence.  ance  with  his  own  spiritual  joys  and  conflicts; 
and  addressed  her  with  the  most  perfect  familiarity,  in  lan- 
guage fhat  well  conveyed  to  her  his  //leaning,  tho  liable  to  mis- 
construction by  others." 

He  writes  to  his  mother,  October  25,  1808:  "I  have  just 
received  your  letter  of  the  19th,  and,  like  all  your  letters,  it 
came  just  in  time  when  I  needed  it  most,  when  I  was  sinking, 
fainting  under  discouragements  and  difficulties.  I  feel  the 
force  of  all  you  say.  I  know  I  have  every  reason  in  the  world 
to  feel  grateful ;  but  this  knowledge  renders  me  more  unhappy, 
that  I  can  not  feel  it.  Gratitude  is  a  plant  that  my  heart  will 
never  produce,  only  when  Heaven  is  pleased  to  place  it  there; 
and  whether  I  shall  ever  exercise  one  emotion  of  it  again,  seems 
doubtful." 

This  extract  includes  only  ten  lines  of  a  letter  of  nearly  a 
hundred  lines.  His  letter  to  his  father,  immediately  succeed- 
ing that  to  his  mother,  contains  two  hundred  and  fifteen  lines 
and  more  than  two  thousand  words.  His  letters  to  both  father 
and  mother  are  most  filial,  affectionate,  and  frequent. 

"  December  30.  Had  a  sweet  season  in  prayer  this  morning. 
Much  assisted  in  writing  upon  the  constraining  power  of  Christ's 
love;  and,  blessed  be  God!  I  was  enabled  in  some  measure  to 
feel  my  subject.  Was  prevented  from  preaching  by  my  state 
of  health  and  the  weather,  which  was  a  great  disappointment." 
Preaching  Mr.  Payson's  habit  was  to  use  a  written  ser- 

Habits.         mon  one  part  of  the  day,  and  extemporize  on  the 


SECOND    ERA    OF    REVIVALS.  lOI 

other  part.  He  was  greatly  troubled  in  preaching  when  there 
was  not  the  consciousness  of  divine  assistance.  Of  a  Sabbath 
he  writes: 

"  Preached  without  the  least  appearance  of  assistance.  Was 
so  distressed  I  left  the  sermon  unfinished,  and  felt  as  if  the 
people  would  leave  the  house.  Went  home  ashamed  to  look 
anybody  in  the  face.  Was  ready  to  give  up  in  despair,  and 
had  scarcely  any  hope  that  I  should  ever  again  behold  the  light 
of  God's  countenance.  Yet  such  is  the  inconceivable  goodness 
of  God  to  His  perverse  and  froward  children  that  He  was 
pleased  even  then  to  melt  my  stubborn  heart  with  displays 
of  his  Love.  Felt  so  overwhelmed  with  a  sense  of  His  love, 
and  my  own  ingratitude,  that  I  could  not  look  up,  or  hardly 
venture  to  throw  myself  at  His  feet.  My  heart  was  broken 
within  me  to  think  that  I  should  still  ungratefully  requite  such 
infinite  goodness." 

Who  would  not  emulate  the  state  of  mind  described  in  the 
following  extract?  "Was  favored  with  clear  views  of  the 
matchless  goodness  of  Christ,  and  my  own  vileness.  Was  so 
overwhelmed  and  astonished  that  He  should  again  look  upon 
me  with  favor  that  I  could  scarcely  believe  it  possible.  Seemed 
to  be  drawn  away  from  self,  and  to  feel  more  desire  that  God 
should  be  glorified  than  that  I  should  be  happy.  This  is  the 
only  heaven  I  aspire  to;  and  to  have  such  a  temper  seemed 
more  desirable  than  ten  thousand  worlds.  Felt  sweetly  broken- 
hearted and  grieved  to  think  how  I  had  sinned  against  such  a 
Savior,  and  thought  I  should  be  willing  to  undergo  any  suffer- 
ings, if  I  might  never  offend  Him  again.  Longed  to  see  Him 
glorified  by  others;  for  I  almost  despaired  of  ever  glorifying 
Him  myself." 

"January  2,  1809.  Rose  very  early  and  enjoyed  a  sweet 
season  of  secret  prayer.  Spent  the  day  in  visiting.  In  the 
evening  felt  the  worth  of  souls  lie  with  peculiar  weight  upon 
my  mind,  and  was  enabled  to  wrestle  fervently  for  divine  in- 
fluence." 

"  January  3.  Was  favored  this  morning  with  such  a  view  of 
the  worth  of  souls  that  I  could  not  rest  at  home,  but  went  out 
to  visit  my  people,  and  to  stir  up  the  members  of  the  church  to 
pray  for  divine  influences.  Never  felt  such  love  for  the  people 
of  God  as  this.  Seemed  willing  to  wash  their  feet  or  perform 
the  lowest  offices,  because  they  belong  to  Christ.     Longed  all 


I02  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

day  to  do  something  for  the  glory  of  God  and  the  conversion  of 
sinners.  Wished  for  health,  that  I  might  employ  my  time  for 
God." 

"  January  7.  During  the  past  week  the  Word  of  the  Lord  has 
been  like  a  fire  shut  up  in  my  bones.  I  long  to  preach  but  can 
not.     Oh  that  I  may  be  patient  and  resigned!" 

Writing  to  his  mother  under  date  of  January  10,  he  says: 
"  I  have  been  for  some  time  striving  to  establish  what  are  called 
Aaron  and  Hur  Aaron  and  Hur  societies,  that  is,  little  collections 
Societies.  of  four,  five  or  more  persons,  to  meet  before 
service  Sabbath  morning,  and  spend  an  hour  in  praying  for  a 
blessing  on  the  minister  and  ordinances.  They  began  New 
Year's  day,  and  we  seemed  to  have  an  immediate  answer,  for 
the  service  was  unusually  solemn,  and  we  have  reason  to  hope 
that  the  Word  was  not  preached  in  vain.  Our  hopes  of  another 
revival  are  increasing,  as  there  appears  to  be  an  unusual  spirit 
of  prayer,  and  several  persons  have  been  lately  awakened. 
However,  God's  ways  are  not  as  our  ways,  and  we  may  be  dis- 
appointed. Indeed,  it  seems  impossible  to  me  that  there  should 
be  any  attention  so  long  as  I  am  here.  I  am  harassed  with 
such  violent  temptations,  from  morning  till  night,  and  from 
night  until  morning,  with  scarce  a  moment's  intermission,  that 
I  am  utterly  weary  of  life  and  ready  to  despair.  When  I  have 
a  moment's  ease,  the  Word  of  the  Lord  is  like  a  fire  shut  up  in 
my  bones,  and  it  seems  as  if  I  must  preach,  if  I  die  for  it,  even 
to  stocks  and  stones,  if  men  will  not  hear;  and  yet  I  can  only 
preach  once  on  the  Sabbath,  and  am  obliged  to  refrain  all  the 
week.  This  sets  melancholy  to  work,  and  gives  the  adversary 
great  advantage  over  me.  O  my  dearest  mother,  do  pity  and 
pray  for  me,  for  I  am  sifted  like  wheat." 

"  September  11,  1809.  The  Spirit  seems  still  to  accompany 
the  Word  among  us,  and  the  attention  to  religion  is  rather 
increasing.  Several  new  instances  of  conviction  have  occurred 
lately  which  bid  fair  to  be  abiding.  .  .  .  Our  meetings  on 
the  Sabbath  are  unusually  crowded,  and  the  church  seems  un- 
usually humbled  under  a  sense  of  deficiencies." 

Hope  of  Retufning  Health. — "June  7.  My  health  con- 
tinues to  mend  slowly.  1  get  over  the  fatigue  of  preaching 
much  sooner  than  I  did,  and  my  food  and  sleep  nourish  and 
refresh  me,  which  has  not  been  the  case  until  lately.  The 
religious  attention   appears  rather  to  increase  than  diminish. 


SECOND    ERA    OF    REVIVALS. 


103 


Tho  it  is  pleasant  to  see  inquirers,  yet  the  constant  anxiety 
which  they  occasion  is  exceedingly  painful." 

September  22,  he  writes  to  his  mother:  "The  attention  to 
religion  continues.  Last  communion  we  admitted  eleven  to 
the  church,  and  next  Sabbath  we  admit  twelve  more.  The 
appetite  for  hearing  seems  insatiable,  and  our  assemblies  are 
more  crowded  than  ever.  Many  have  lately  joined  us.  How- 
ever, the  Gospel  proves  a  savor  of  death  unto  death,  as  well  as 
of  life  unto  life." 

"  December  29.  Was  enabled  to  agonize  in  prayer  for  myself 
and  people,  and  to  make  intercession  with  unutterable  groan- 
ings.  My  heart  and  flesh  cried  out  for  the  living  God.  Felt 
strong  hope  that  God  was  about  to  work  wonders  among  us." 

In  writing  now  to  his  mother  he  says:  "The  attention 
to  religion  continues  among  us,  and  has  much  increased  within 
a  few  weeks.  It  seems  to  be  spreading  more  among  the  men. 
There  are  some  favorable  appearances  in  the  neighboring 
towns.  Last  week  and  the  week  before,  and  this  week,  I  have 
attended  fasts,  in  different  places,  which  have  been  observed 
with  prayer  for  a  revival  of  religion;  and  am  engaged  to  attend 
another  next  week.  I  preached  yesterday  from  the  words,  'All 
power  is  given  to  me  in  heaven  and  in  earth. '  " 

"February  8,  1810.  Was  favored  with  great  fervor  and 
freedom  at  the  Throne  of  Grace  this  morning.  In  the  afternoon 
and  evening  attended  conferences,  and  was  grievously  dis- 
appointed to  find  no  new  inquirers." 

To  his  mother,  April  17,  he  writes:  "  My  situation  is  now  as 
agreeable  as  I  expect  it  will  ever  be  on  earth;  and  I  shall  not 
Christian  be  in  a  hurry  to  change  it.  I  now  hear  none  but 
Fellowship,  religious  conversation;  every  day  seems  like  the 
Sabbath,  and  we  have  a  little  image  of  heaven  upon  earth. 
You  will,  I  know,  rejoice  with  me  in  blessing  our  bounteous 
Benefactor  for  this  fresh  instance  of  His  goodness.  The  young 
converts  with  few  exceptions  bid  fair  to  be  an  honor  to  the 
cause.  Some  of  them  advance  very  rapidly;  and  the  mouths 
of  opposers  are  stopped. " 

"  May  13.  Was  permitted  to  draw  near  to  God  with  joy  and 
confidence.  Oh,  how  astonishing  is  His  goodness!  A  little 
while  since  I  thought  it  impossible  that  I  should  ever  be  deliv- 
ered from  the  grasp  of  sin.  But  He  has  brought  me  up  from 
the  horrible  pit  and  miry  clay,  and  set  my  feet  upon  a  rock,  and 


I04  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

put  a  new  song  into  my  mouth,  even  praise  unto  His  name. 
Had  scarcely  fallen  asleep  when  I  was  called  upon  to  visit  a 
dying  woman.  Found  her  in  all  the  agonies  of  despair;  and 
her  dreadful  shrieks  pierced  my  very  soul,  and  almost  curdled 
my  blood  with  horror.  Prayed  in  agony  of  spirit  that  God 
would  snatch  her  as  a  brand  from  the  burning.  After  prayer 
she  was  more  quiet,  and  sank  into  an  imperfect  sleep.  Came 
away  broken  down  with  a  load  of  anguish." 

"  May  17.  Was  much  encouraged  by  hearing  that  a  remark- 
able spirit  of  prayer  was  poured  out  at  the  meeting  last  eve- 
ning. Could  but  hope  the  Lord  was  about  to  take  the  work  into 
His  own  hands.  In  the  evening  attended  the  conference-meet- 
ing for  inquirers.  Was  still  more  encouraged  hearing  the  Spirit 
was  again  remarkably  present  at  a  prayer-meeting  of  the  church 
this  evening.  Felt  confident  that  the  Lord  was  about  to  make 
bare  His  arm  in  a  wonderful  manner.  Was  so  much  animated 
by  this  hope  that  I  could  scarcely  recover  sufficient  tranquillity 
of  mind  to  pray  that  my  hopes  might  not  be  disappointed." 

"Sabbath,  May  18.  Between  meetings  was  called  to  see  the 
sick  woman  again.  Found  her  composed  and  happy,  rejoicing 
in  the  Lord,  and  apparently  resigned  to  live  or  die.  On  exam- 
ination found  reason  to  believe  that  she  was  really  reconciled  to 
God,  and  yet  would  hardly  believe  it.  Could  scarcely  look 
upon  it  as  an  answer  to  prayer,  and  still  knew  not  how  to  avoid 
considering  it  as  such." 

July  19,  1 8 10,  he  wrote  to  friends  at  home:  "As  you  sus- 
pect, popularity  costs  me  dear;  and  did  it  not  afford  me  the 
means  of  being  more  extensively  useful,  I  should  pray  to  be 
delivered  from  it  as  the  greatest  of  all  curses.  Since  the  novelty 
has  worn  oiT  it  affords  me  no  pleasure;  and  yet  I  am  constantly 
wishing  for  more,  tho  it  feeds  nothing  but  pride.  If  we 
had  no  pride,  I  believe  applause  would  give  us  pleasure.  But 
no  one  can  conceive  how  dearly  it  is  purchased,  what  unspeak- 
ably dreadful  temptations,  buffetings,  and  workings  of  depravity 
are  necessary  to  counteract  the  pernicious  effects  of  this  poison. 
It  is,  indeed,  the  first  and  last  prayer  which  I  wish  my  friends 
to  offer  up  for  me:  that  I  may  be  kept  humble;  and  if  your  too 
great  and  undeserved  affection  for  me  will  exert  itself  in  this 
way — that  is,  in  praying  for  me — it  may  preserve  your  gourd 
from  the  blast  and  the  worm. 

"The  work  still  sfoes  on.      Dr. 's  church  have  in  some 


SECOND    ERA    OF    REVIVALS.  I05 

measure  caught  the  flame,  and  compelled  their  minister,  reluc- 
tantly, I  believe,  to  set  up  conferences." 

September  lo,  he  wrote  to  his  sister:  "My  dear  Sister: — I 
thank  you  most  sincerely  for  your  letter;  but  I  do  not  thank 
you  at  all  for  the  reason  which  you  assign  for  not  writing  to  me 
more  frequently.  It  seems,  forsooth,  that  I  am  so  wonderfully 
wise  and  good,  that  you  dare  not  write  me.  My  dear  sister, 
this  is  little  better  than  downright  mockery.  Not  that  I  sus- 
pect you  of  design  to  mock  me,  but  your  commendations,  how- 
ever sincere,  are  cutting,  and  I  beg  you  to  wound  me  no  more 
with  them.  Go  and  congratulate  a  wretch  on  the  rack  upon  the 
happiness  which  he  enjoys;  tell  a  beggar  of  his  riches,  an  illit- 
erate peasant  of  his  learning,  or  a  deformed  cripple  of  his  strength 
and  beauty;  but  mock  not  a  vile,  stupid  sinner,  ready  to  sink 
under  an  almost  insupportable  weight  of  guilt  and  iniquity, 
with  commendations  of  his  goodness,  or  a  blind,  ignorant  creat- 
ure with  compliments  on  his  wisdom  and  knowledge.  You  are 
ready,  perhaps,  to  look  upon  my  situation  as  enviable;  but  if 
you  knew  what  I  suffer  in  a  single  day,  you  would  fall  down  on 
your  knees  and  bless  God  you  are  not  a  minister." 

He  wrote  to  his  mother  about  this  time:  "  My  dear  Mother: 
— Since  my  return  from  Rindge  it  has  pleased  my  adorable 
Savior  to  give  me  clearer  views  of  Himself  than  I  have  enjoyed 
before;  and  I  have  no  leisure  or  thoughts  to  bestow  on  anything 
else.  He  has  brought  me  up  out  of  the  horrible  pit,  in  which 
I  have  been  so  long  sinking,  and  put  a  new  song  in  my  mouth ; 
and  oh!  that  all  creation  would  join  with  me  in  singing  His 
praises  !  .  .  .  I  shall  not  wonder  if  you  think  me  mad.  I  have 
been  mad,  and  am  just  beginning  to  see  my  madness." 

"December  i6.  Sabbath.  This  day  completes  three  years 
since  my  ordination.  What  a  miserable  unprofitable  servant  I 
have  been!  In  the  afternoon  preached  from  Ezekiel  xxxiii. 
7-9.  Was  much  affected,  and  my  hearers  scarcely  appeared  less 
so.  Came  home  excessively  fatigued,  but  rejoicing  in  God." 
During  this  year  forty-two  souls  were  gathered  into  the  church. 

"December  17.  I  now  commence  the  fourth  year  of  my 
ministry.  Whether  I  shall  live  to  complete  the  year  God  only 
knows.  Oh !  let  it  be  sent  to  better  purpose  tLan  those  that  are 
passed !" 

"January  10,  181 1.  Last  Sabbath  was  communion  with  us. 
I  preached  from  Zechariah  iii.  2— 'Is  not  this  a  brand  plucked 


Io6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

from  the  burning?'  I  have  no  heart  to  speak  or  write  about 
anything  but  Jesus;  and  yet  I  have  but  little  patience  to  write 
about  Him,  in  our  miserably  defective  language.  Oh !  for  a 
language  suitable  to  speak  His  praises  and  describe  His  glory 
and  beauty!" 

About  a  month  later  he  writes:  "Our  hopes  of  increasing 
attention  begin  to  revive  again ;  some  recent  instances  of  con- 
'viction  have  taken  place,  and  we  have  about  thirty  very  serious 
inquirers.  The  church,  too,  are  more  aroused.  ...  I  can  not 
but  hope  that  God  designs  to  raise  up  a  church  here  which  will 
shine  bright,  and  be  like  a  city  set  on  a  hill." 

The  following  extract  from  a  letter  dated  February  17  will 

show  something  of  the  variety  and  amount  of  his  labors:     "I 

Incessant       preach,  or  do  what  is  as  laborious,  six  nights  in  a 

Labors.  week,  besides  talking  constantly  a  considerable 
part  of  each  day.  I  will  give  you  a  little  sketch  of  our  family 
living,  that  you  may  adopt  it  if  you  please.  We  have  agreed, 
that  if  either  of  us  says  that  which  tends  in  the  least  to  the  dis- 
credit of  another  person,  the  rest  shall  admonish  the  offender; 
this  has  banished  all  evil  speaking  from  among  us.  We  are 
careful,  especially  in  the  early  part  of  the  day,  as  at  breakfast, 
to  converse  on  nothing  which  is  inconsistent  with  maintaining 
a  prayerful  frame.  At  the  beginning  of  evening,  if  I  am  at 
home,  we  all  sit  down,  and  have  a  little  tour  up  to  heaven,  and 
see  what  they  are  doing  there.  We  try  to  figure  to  ourselves 
how  they  feel,  and  how  we  shall  feel,  and  what  we  shall  do; 
and  often,  while  we  are  trying  to  imagine  how  they  feel,  our 
own  feelings  become  more  heavenly;  and  sometimes  God  is 
pleased  to  open  to  us  a  door  in  heaven,  so  that  we  get  a  glimpse 
of  what  is  transacting  there — and  this  fills  us  so  full  of  im- 
patience, that  we  can  scarcely  wait  until  He  comes  to  carry  us 
home.  If  we  cannot  get  together  before  tea  for  this  purpose, 
we  take  a  little  time  after  prayers;  before  separating  for  the 
night;  and  I  assure  you  it  forms  an  excellent  preparative  for 
sweet  sleep.  But  enough  of  this  at  present;  if  you  like  it  I  will 
give  you  more  by  and  by!" 

To  his  mother  he  writes:  "You  must  not,  dear  mother,  say 
one  word  which  even  looks  like  an  intimation  that  you  think 
me  advancing  in  grace.  I  can  not  bear  it.  Everybody  here, 
whether  friend  or  enemy,  is  conspiring  to  ruin  me.  Satan 
and  my  own  heart,  of  course  will  lend  a  hand;  and  if  you  join 


SECOND    ERA    OF    REVIVALS.  I07 

too,  I  fear  all  the  cold  water  Christ  can  throw  upon  my  pride 
will  not  prevent  it  from  bursting  out  into  a  destructive  flame. 

"  As  certainly  as  anybody  flatters  and  caresses  me,  my  Father 
has  to  whip  me  for  it.  Pride  won't  mind  reason,  nor  anything 
but  a  good  drubbing.  Even  at  this  moment  I  find  it  tingling 
at  my  finger's  ends,  and  seeking  to  guide  my  pen." 

Mr.  Payson's  Marriage. — On  the  8th  of  May,  18 n,  Mr. 
Payson  was  married  to  Ann  Louisa  Shipman,  of  New  Haven,  a 
woman  of  kindred  piety,  and  whose  energy  and  firmness  of 
character,  connected  with  other  estimable  accomplishments, 
proved  his  best  earthly  support,  and  an  abiding  check  upon  his 
constitutional  tendency  to  depression.  Female  ingenuity  could 
not  have  been  better  directed  or  more  signally  honored  and 
rewarded. 

I  pass  over  much  of  great  interest  in  connection  with  Mr. 
Payson's  marriage,  and  not  only  interesting  but  instructive, 
giving  only  the  following  extract  from  a  letter  to  his  mother: 

"  My  dearest  Mother : — I  must  tell  you  how  happy  I  am  ;  not 
because  I  have  one  of  the  best  of  wives;  not  because  I  live  in 
the  midst  of  a  grateful  and  affectionate  people,  and  am  sur- 
rounded with  the  good  things  of  this  life;  but  because  I  enjoy 
God  in  all  these  things.  My  people  have  been  wonderfully 
kind.  As  soon  as  we  got  into  our  home  they  sent  us  two  cart- 
loads of  provisions,  etc.,  including  everything  which  could  be 
wanted  in  a  family.  This  was  kind  in  them,  but  still  more 
kind  in  my  Heavenly  Father." 

Thus  far  little  allusion  has  been  made  to  Mr.  Payson's 
father.  But  Dr.  Cummings,  the  biographer,  says:  "The  father 
of  Mr.  Payson,  less  prominent  than  his  mother,  was,  neverthe- 
less, deservedly  ranked  among  the  first  men  in  New  Hampshire. 
Indeed,  he  stood  high  in  the  confidence  of  the  religious  public 
throughout  New  England;  and  his  counsel  and  active  exertions 
were  much  employed  in  promoting  the  general  literature  and 
religion.  In  furtherance  of  these  he  made  several  long  journeys 
on  horseback;  once  or  twice  as  far  as  Philadelphia,  on  business 
for  Dartmouth  College,  of  which  he  was  one  of  the  trustees. 
He  was  a  member  of  the  American  Board  of  Commissioners,  as 
was  his  son  after  him.  His  various  public  engagements,  in 
addition  to  his  pastoral  duties,  so  engrossed  his  time  that  the 
family  correspondence  devolved  almost  entirely  on  Mrs.  Pay- 
son,  who  held  the  pen  of  a  ready  writer." 


IO«  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

We  pass  over  the  records  of  several  years  in  his  Journal,  at 
this  point.  They  all  indicate  continued  and  increasing  success 
in  his  ministerial  work  and  influence. 

"November  14,  1814.  Three  weeks  since  I  preached  to  the 
young,  from  the  words  of  Christ  when  twelve  years  old:  'I 
must  be  about  my  Father's  business. '  At  the  close  of  the  ser- 
mon I  invited  all  the  young  men  who  were  fully  determined  to 
engage  immediately  in  their  Father's  work  to  meet  me  in  the 
evening,  and  at  the  same  time  told  them  that  I  was  not  confi- 
dent that  any  of  them  would  come.  However,  about  fifty 
attended.  After  stating  to  them  the  difficulties  and  temptations 
they  would  meet  with,  and  the  sacrifices  they  must  make  in  a 
religious  course,  I  advised  them  to  consider  it  for  a  fortnight; 
and,  if  they  still  resolved  to  persevere,  meet  me  again.  About 
thirty  came  the  second  evening;  and  though  I  cannot  calculate 
upon  them  all,  or  even  the  major  part  of  them,  becoming  Chris- 
tians, yet  I  hope  some  of  them  will." 

"February  21,  1815.  We  have  a  great  revival  commencing. 
We  have  been  expecting  it  for  some  time;    and  a  few  weeks 

A  Great        since,  at  the  close  of  a  suitable  sermon,  I  informed 

Revival.  the  congregation  that  I  believed  God  was  about 
to  bless  us,  and  told  them  that  the  first  quarterly  fast  of  the 
church  was  at  hand,  and  that,  if  they  would  consent  to  unite 
with  the  church  in  the  fast,  we  would  meet  in  the  meeting- 
house, instead  of  the  conference  room  where  we  usually  assem- 
bled on  such  occasions.  At  the  same  time  I  invited  those  who 
were  willing  to  meet  the  church,  to  signify  it  by  rising.  About 
two  thirds  of  the  congregation  instantly  arose.  It  was  a  most 
solemn  scene.  The  church,  to  whom  the  measure  was  altogether 
unexpected,  were  almost  overwhelmed  with  various  emotions, 
and  scarcely  knew  whether  to  be  glad  or  sorry,  to  hope  or  fear. 
You  may  well  suppose  that  the  interval  between  the  Sabbath 
and  the  fast  was  a  trying  season  to  me.  I  felt  that  I  had  com- 
pletely committed  myself — that  my  all  was  at  stake — that  if  a 
blessing  did  not  attend  the  measure,  every  mouth  would  be 
open  to  condemn  it;  and  it  seemed  to  me  as  if  I  could  hardly 
survive  a  disappointment.  I  should  not  have  taken  such  a  step 
had  I  not  believed  I  had  sufficient  reason  for  trusting  that  God 
would  bear  me  out  in  it;  and  I  thought  if  He  did  not  bear  me 
out,  I  never  should  know  again  what  to  expect — never  should 
feel  confidence  to  pray.     I  expected  severe  trials,  but  had  few 


SECOND    ERA    OF    REVIVALS. 


109 


fears  of  the  event.  The  trials  came,  but  not  in  the  way  I  ex- 
pected, therefore  I  was  surprised  and  overcome  by  them.  The 
day  of  the  fast  was  the  most  dreadful  day  of  my  life — the  day 
in  which  I  had  most  dreadful  proofs  of  more  than  diabolical 
depravity  of  heart.  The  meeting-house  was  full,  but  things 
did  not  go  on  in  the  manner  I  had  hoped  and  expected.  I 
thought  all  was  lost;  and  I  now  wonder  that  I  lived  through  it — 
that  a  broken  heart  was  not  the  consequence.  For  some  days 
I  heard  nothing  encouraging,  and  my  distress  was  unabated; 
but  at  the  next  inquiry  meeting  I  found  more  than  sixty 
inquirers.  This  number  within  a  week  greatly  increased,  and 
eight  or  ten  have  obtained  comfort.  The  prospect  is  now  more 
encouraging  than  it  has  been  since  my  settlement." 

The  pressure  of  outside  engagements  increased  as  the  years 
passed.  We  have  the  following  record,  indicating  that  they 
weighed  heavily  upon  him : 

"May  21.  My  avocations  were  never  so  numerous.  I  have 
two  sermons,  if  possible,  to  prepare  for  the  press,  but  fear  I 
shall  never  find  time.  I  have  also  three  ordination  sermons  to 
preach  within  two  months,  sermons  before  two  missionary 
societies  within  the  same  time,  and  on  the  second  Sabbath  of 
July  I  have  engaged  to  preach  in  Portsmouth,  before  the  mana- 
gers of  the  Female  Asylum.  Besides  this  I  preach  four  ser- 
mons and  attend  two  inquiry  meetings  weekly.  Judge,  then, 
whether  I  am  not  worn  out,  and  whether  I  do  not  need  your 
prayers.  As  to  a  revival,  my  wishes  for  it  can  not  be  too  strong, 
if  they  are  disinterested,  and  not  selfish.  We  have  admitted 
thirty-three  since  the  year  came  in,  and  nine  stand  propounded. 
The  number  of  inquirers  is  about  one  hundred,  and  slowly 
increasing." 

Mr.  Payson  as  a  writer  had  most  remarkable  power,  yet  he 
placed  a  very  low  estimate  on  this  gift.  He  wrote:  "I  must 
resign  my  privilege  of  doing  good  with  the  pen 
to  those  who  are  more  able."  He  preached  be- 
fore the  Maine  Bible  Society  in  1814,  which  sermon  was  the 
first  he  suffered  to  go  to  the  press;  the  myriads  of  copies  put  in 
circulation  show  how  it  was  appreciated.  And  yet  while  cor- 
recting it  for  the  press,  he  says  of  it:  "It  seemed  so  flat  I 
would  have  given  anything  to  recall  it."  Other  sermons  pub- 
lished met  with  as  warm  a  reception,  and  the  one  for  sailors 
has  been  published  in  all  languages  where  sailors  are  found, 


no  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  world  around.     His  historian  has  said :  "  Copies  of  it  have 
been  multiplied  beyond  computation." 

"April  13,  1820.  We  have  some  encouraging  appearances. 
Last  Sabbath  I  invited  the  male  part  of  the  congregation  who 
were  willing  to  be  considered  inquirers  to  meet  me  in  the  eve- 
ning. Between  thirty  and  forty  attended.  But  I  fear  but  few 
of  them  are  deeply  impressed.  We  have  about  the  same  num- 
ber of  females  who  are  in  a  similar  state." 
More  than  two  years  later,  he  writes: 

"December  5,  1823.  A  few  weeks  since  I  set  up  a  Bible 
class  for  young  persons  over  fourteen  years  of  age.  About  two 
hundred  and  fifty  attended.  And  some  of  them  appear  inter- 
ested, but  none  are  awakened  as  yet.  However,  God  must  have 
some  chosen  ones,  among  the  rising  generation,  and  He  will, 
sooner  or  later,  bring  them  in ;  but  I  fear  that  all  who  have 
passed  the  meridian  of  life — I  mean  in  my  congregation — are 
given  over  to  final  hardness  of  heart." 

Mr.  Cummings,  his  biographer,  writes  thus  of  Mr.  Payson's 
success  in  the  ministry :  "  The  many  hundreds  to  whom  Mr. 
Payson's  labors  were  blessed  in  the  place  of  his  residence,  and 
whom  it  was  his  happiness  to  welcome  to  the  church  under 
his  special  supervision,  are  only  a  part,  and  may  be  found  a 
small  part,  of  the  gems  which  will  embellish  the  crown  of  his 
rejoicing  in  the  day  of  the  Lord." 

Through  1824  and  1855  we  find  constant  records  of  Dr.  Pay- 
son's  struggle  with  fatal  disease.     The  record  of  the  giving  way 
Fatal  of  his  physical  strength  under  the  severe  and  long- 

Disease,  continued  pressure  is  pathetic  in  the  extreme : 
"March  17.  The  revival  goes  on.  Fifteen,  we  hope,  are 
converted;  and  four  times  that  number  under  deep  conviction. 
But  in  the  midst  of  it  I  am  laid  aside.  My  lungs  have  been 
failing  for  several  weeks,  and  I  can  preach  no  longer.  After 
my  lecture  Thursday  evening  I  had  a  strange  turn.  Everybody 
thought  that  I  was  dying.  It  was  occasioned  by  an  inability  in 
the  heart  to  free  itself  from  the  blood  which  poured  in  upon  it. 
The  revival  among  the  people  increases." 

"July  22.  Perplexed  what  to  do.  My  people  want  me  to  go 
to  Europe.     Tried  to  commit  the  case  to  God." 

"October  17.  Slept  none  last  night,  and  my  sufferings  were 
great.  My  right  arm  seems  about  to  perish.  Could  say  God's 
will  be  done." 


SECOND    ERA    OF    REVIVALS.  HI 

"  November  7.  What  I  have  long  feared  has  come  upon  me. 
My  voice  and  my  faculties  are  half  gone  already,  and  what 
remains  is  rapidly  departing." 

"January  5,  1825.  Made  eleven  visits,  and  felt  thankful  for 
having  strength  to  do  it." 

"February  9.  Had  a  delightful  season  in  prayer.  Had 
nothing  to  ask  for  myself,  except  that  I  might  be  swallowed  up 
in  the  will  of  God." 

"  February  15-16.  Much  engaged  in  visiting.  Went  to  the 
utmost  of  my  strength.  Felt  insatiable  desires  for  more  holi- 
ness." 

Mr.  Payson's  ceaseless  anxiety  for  revivals  appears  remark- 
able, since  the  church  was  in  a  constant  state  of  prosperity  and 
continually  growing,  and  the  congregations  so  large  that  their 
house  of  worship  was  too  small  to  accommodate  them.  One 
year  of  his  ministry,  there  was  an  accession  to  the  membership 
of  seventy-three,  and  in  the  year  of  his  death  seventy-nine. 

He  had  desired  and  hoped  to  prepare  and  preach  a  farewell 
sermon,  but  saw  this  would  be  impracticable.  Attending  pub- 
End  Drawing  lie  worship  on  the  ist  of  July,  1825,  at  the  close 
Near.  of   the   service  he  made  the  following  address: 

"  And  now  standing  on  the  borders  of  the  eternal  world,  I  look 
back  on  my  past  ministry,  and  on  the  manner  which  I  have  per- 
formed its  duties;  and,  O  my  hearers,  if  you  have  not  performed 
your  duties  better  than  I  have  mine,  wo!  wo!  be  to  you — unless 
you  have  an  advocate  and  intercessor  in  heaven!  We  have 
lived  together  twenty  years,  and  I  have  given  you  at  least  two 
thousand  warnings.  I  am  now  going  to  render  an  account,  how 
they  were  given,  and  you,  my  hearers,  will  have  to  render 
account  as  to  how  they  were  received.  One  more  warning  I 
will  give  you.  Once  more  your  shepherd,  who  will  be  yours 
no  longer,  entreats  j^ou  to  flee  from  the  wrath  to  come.  Oh  !  let 
me  have  the  happiness  of  seeing  my  dear  people  attending  to 
their  eternal  interests,  that  I  may  not  have  reason  to  say,  I 
have  labored  in  vain,  I  have  spent  my  strength  for  naught!" 

Though  so  near  the  end  and  his  strength  so  much  exhausted, 
he  was  constantly  improving  opportunities  to  do  good.  To  the 
question  of  a  lady,  "  Are  you  better  than  you  were?"  he  replied : 
"  Not  in  body  but  in  mind.  If  my  happiness  continues  I  can  not 
support  it  much  longer."  Asked  if  his  views  of  heaven  were 
clearer  and  brighter  than  ever  before,  he  said:  "  Why,  for  a  few 


112  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

moments,  I  may  have  had  as  bright;  formerly  my  joys  were 
tumultuous;  now  all  is  calm  and  peaceful." 

On  the  Sabbath,  vSeptember  i6,  he  awaked  exclaiming:  "I 
am  going  to  Mount  Zion,  to  the  city  of  the  living  God,  to  the 
heavenly  Jerusalem,  to  an  innumerable  company  of  angels,  to 
the  general  assembly  and  church  of  the  first-born!" 

On  September  19,  he  wrote  to  his  sister:  "Were  I  to  adopt 
the  figurative  language  of  Bunyan,  I  might  direct  this  letter 
In  the  Land  from  the  land  of  Beulah,  of  which  I  have  for 
of  Beulah.  some  weeks  been  a  happy  inhabitant.  The 
celestial  city  is  full  in  my  view.  Its  glories  beam  upon  me,  its 
breezes  fan  me,  its  odors  are  wafted  to  me,  its  sounds  strike 
upon  my  ears,  and  its  spirit  is  breathed  into  my  heart.  No- 
thing  separates  me  from  it  but  the  river  of  death,  which  now 
appears  but  as  an  insignificant  rill,  that  may  be  crossed  at  a 
single  step,  whenever  God  shall  give  permission.  The  Sun  of 
Righteousness  has  been  gradually  drawing  nearer  and  nearer, 
appearing  larger  and  brighter  as  he  approached,  and  now  he  fills 
the  whole  hemisphere,  pouring  forth  a  flood  of  glory,  in  which 
I  seem  to  float  like  an  insect  in  the  beams  of  the  sun,  exulting 
yet  almost  trembling  while  I  gaze  on  this  excessive  brightness, 
and  wondering  with  unutterable  wonder,  why  God  should  deign 
thus  to  shine  upon  a  sinful  worm.  A  single  heart  and  a  single 
tougue  seem  altogether  inadequate  to  my  wants.  I  want  a 
whole  heart  for  every  separate  emotion  and  a  whole  tongue  to 
express  that  emotion." 

Let  this  be  the  fitting  close  of  this  wonderful  story,  in  which 
there  seems  to  be  so  much  of  the  inspiration  needed  by  the 
preacher  now.  On  October  22,  1827,  he  was  not,  for  God  took 
him! 

SECOND    PHASE    OF    THE    SECOND    ERA    OF 
REVIVALS. 

The  work  of  grace  that  marked  the  second  quarter  of  the 
present  century  may  be  regarded,  as  already  remarked,  as  a 
supplement  of  the  first  or  earlier  phase,  and  as  naturally  fol- 
Contrast  of  lowing  upon  that  phase.  The  work  of  the  earlier 
the  Phases,  phase,  was  closely  connected  with  the  churches  and 
church  life,  and  was  largely  under  the  inspiration  and  guidance 
of  the  settled  ministry.  In  its  later  phase,  however,  it  had  its 
representative  revivalists  in  Asahel  Nettleton  and  Charles  G. 


SECOND    ERA    OF    REVIVALS. 


"3 


Finney.  It  came  when  a  few  years  of  quiet  and  declension  had 
elapsed  after  the  awakening  at  the  opening  of  the  century. 
Like  religious  revivals  generally  it  appeared  as  a  reaction  from 
the  prevalence  of  grave  evils  and  defects  in  the  religion  of  the 
day.  The  introduction  of  German  rationalistic  criticism  and 
speculation  had  tended  to  the  increase  of  skepticism.  The 
application  of  materialistic  and  rationalistic  methods  to  the 
reconstruction  of  philosophy,  history,  literature,  art  and  lan- 
guage, tended  in  the  same  direction.  The  new  application  of 
steam-power  and  machinery,  in  which  the  English-speaking 
peoples  have  been  the  inventors  and  pioneers,  gave  a  marvelous 
development  to  human  energy  and  achievement  and  led  to 
greatly  increased  worldliness  and  to  extravagant  views  of  the 
value  of  worldly  possessions.  This  too  was  detrimental  to  vital 
piety.  Even  the  organization  of  the  forces  of  Christianity,  in 
the  great  benevolent  and  missionary  societies,  for  the  purpose 
of  giving  the  world  at  large  the  truth  and  freedom  of  the  Gos- 
pel along  the  innumerable  lines  of  trade  and  commerce,  tended 
to  formalism  and  dead  works,  the  outward  form  being  only  too 
frequently  allowed  to  take  the  place  of  the  inward  spiritual 
religion.  Formalism  had  thus  largely  superseded  vital  piety 
on  both  sides  of  the  Atlantic. 

As  usual  in  such  times,  skeptical  thinkers  were  busily 
engaged  in  discrediting  the  authority  of  the  Bible  as  a  revela- 
tion of  God,  attempting  to  replace  its  teaching  with  the  old 
deism  or  with  a  new  one  very  like  it,  or  even  attempting  to 
carry  the  world  over  to  atheism.  The  influence  of  this  tendency 
Skeptical  of  thought  showed  itself  in  such  works  as  those 
Leaders.  of  Shelley,  whose  poetry  was  so  popular  at  that 
time  and  who  openly  avowed  himself  to  be  an  atheist;  and  in 
the  theory  and  works  of  Robert  Owen,  the  founder  of  English 
socialism,  who  showed  a  lingering  influence  of  Thomas  Paine, 
and  who  essentially  reproduced  the  visionary  political  reforms 
that  belong  to  the  philosophy  and  to  the  doubt  of  the  last  cen- 
tury. The  works  of  Byron,  which  were  so  immensely  popular 
in  the  early  part  of  the  century,  represented  a  different  type  of 
unbelief,  and  one  marked  by  despair  resulting  from  blighted 
hopes,  political  and  personal.  The  philosophy  of  Comte,  known 
as  Positivism,  which  is  silent  about  the  existence  of  a  Deity 
and  thus  practically  atheistic,  which  made  nature's  laws  the 
only  providence  and  obedience  to  them  the  only  piety,  was  also 


114  THE    BAPTISMS    OF     FIRE    IN    THE    AMERICAN    CHURCH. 

produced  in  this  period  and  had  begun  to  exert  an  extended 
influence.  But  the  direct  attacks  upon  the  Bible  probably 
exerted  the  most  marked  influence  against  religion.  The 
attempt  of  such  men  as  R.  W.  Mackay,  who  followed  the  Tu- 
bingen school  of  historical  criticism,  to  destroy  the  foundations 
of  Christianity  by  accounting  for  its  origin  by  natural  methods; 
and  the  more  popular  work  of  the  essayist  W.  R.  Greg  in  his 
"Creed  of  Christendom,"  pronounced  by  Farrar  "the  most 
dangerous  work  of  unbelief  of  this  age," — were  among  the  more 
directly  critical  attempts  to  discredit  Christianity. 

But  two  men,  one  in  America  and  the  other  in  England, 
probably  exerted  a  larger  influence  in  favor  of  religious  skep- 

Theodore  ticism  than  any  other  men  of  the  period.  One  of 
Parker.  these  was  Theodore  Parker,  who  so  long  minis- 
tered to  a  Unitarian  congregation  in  Boston.  His  devotion  to 
the  study  of  the  German  criticism  and  his  introduction  of  the 
results  of  it  to  the  American  public,  in  his  translation  of  De 
Wette's  "  Introduction  to  the  Old  Testament,"  and  in  his  other 
writings,  did  much  toward  undermining  faith  in  the  Scriptures. 
His  natural  talent  and  his  learning,  and,  in  his  own  country, 
his  fearless  and  uncompromising  denunciation  of  slavery  and 
of  political  and  commercial  corruption,  gave  him  increased 
influence  as  a  social  reformer  in  America  and  as  a  teacher  of 
deism  abroad.  His  burning  eloquence  and  native  wit,  his  pic- 
turesque power,  and  even  his  power  of  sarcasm  which  often 
invested  the  most  sacred  subjects  with  caricature  and  vulgarity, 
and  his  boundless  malignity  against  supposed  errors,  greatly 
increased  his  influence  in  discrediting  the  Bible  as  the  word  of 
God. 

The  other  writer  was  Frederick  W.  Newman  in  England,  a 

man    of    great    scholarly    attainments,  who,  beginning   in    the 

Frederick  W.    ministry   of  the   Established   Church,  went  over 

Newman.  first  to  Unitarianism,  then  to  the  universal  relig- 
ion common  to  all  creeds.  In  his  "  Phases  of  Faith"  he  pre- 
sented his  views  in  connection  with  a  painful  and  thrilling 
self-portraiture  of  his  own  progress  from  faith  to  unbelief. 

All  this  resulted  in  the  breaking  away  of  increased  numbers 
from  the  restraints  of  religion  and  of  morality,  and  especially 
from  the  faith  of  the  Bible,  and  tended  to  weaken  the  hold  of 
the  Sacred  Scriptures  even  upon  those  who  professed  to  retain 
faith  in  them  and  who  adhered  to  the  orthodox  churches. 


SECOND    ERA    OF    REVIVALS. 


"5 


The  Reaction  toward  Religion.— It  is  always  the  case, 
the  inevitable  reaction  came  out  of  the  evil  condition  of 
things.  The  church  began  to  wake  up  to  its  own  coldness  and 
deadness,  and  to  look  for  deliverance  and  revival.  With  this 
sense  of  need  came  a  looking  to  God  for  help,  and  the  work  of 
revival  began  and  extended  widely,  especially  in  the  churches 
of  this  country. 

The  doctrine  especially  made  use  of  by  the  Holy  Spirit  in 
the  preaching  at  the  opening  of  this  second  era  of  revival,  was. 
The  Doctrine  ^^  ^^^  already  been  shown,  the  doctrine  of  Divine 
Made  Prom-  Sovereignty.  This  doctrine  had  been  by  many 
inent.  perverted    into   semi-fatalism.      The    impenitent 

laid  hold  of  it  as  a  pretext  for  continuance  in  sin,  or  as  a  bluff 
with  which  to  meet  the  minister  or  the  layman  who  should 
broach  to  them  the  subject  of  their  personal  salvation:  "If  I 
am  to  be  saved,  I  shall  be  saved ;  and  if  I  am  to  be  lost,  I  shall 
be  lost."  It  was  sought  to  shift  the  burden  of  responsibility 
from  conscience  and  place  it  upon  God.  This  made  necessary 
a  change  in  the  preacher's  point  of  view  and  in  the  Spirit's 
application  of  doctrine  to  the  case  of  impenitent  sinners.  They 
must  be  roused  from  their  slumbers  by  some  word  of  truth  that 
should  be  appropriate  to  their  case,  and  that  the  Spirit  should 
make  "the  fire  and  the  hammer"  in  breaking  the  flinty  heart  of 
unbelief. 

In  the  preaching  of  this  period,  the  doctrine  of  the  Sover- 
eignty of  God  was  still  urged,  but  it  was  supplemented  and 
complemented  by  the  doctrine  of  Human  Responsibility  and 
Duty.  "Submit  to  God;  repent  and  believe," — this  was  the 
twofold  call,  implying  both  God's  sovereignty  and  man's 
responsibility. 

The  tendency  of  a  few  may  have  been — admittedly  was— to 
lay  the  greater  stress  upon  the  former  doctrine,  seeking  to  break 
Differences  down  the  pride  and  rebellion  of  man.  The  aim 
in  the  of  others — among  whom  was  Dr.  Nettleton — was 

Preaching,  to  hold  the  balances  evenly  between  the  two,  so 
as  to  give  God  His  rightful  place,  and  at  the  same  time  rouse 
the  conscience  and  quicken  the  sense  of  responsibility.  They 
have  sometimes  been  accused  of  falling  into  the  old  semi-fatal- 
ism, as  Nettleton  himself  was  accused  of  doing,  by  a  writer 
in  the  Princeton  Revietv.  Their  message  was:  "Submit  to 
God;   repent  and  believe.     It  is  your  duty  to  which  God  holds 


Il6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

you  now  and  for  which  He  will  hold  you  responsible  at  the 
judgment  bar."  The  tendency  of  still  others — among  whom 
Dr.  Finney  is  probably  to  be  classed — was  to  exalt  the  doctrine 
of  Human  Responsibility,  sometimes  at  the  expense  of  the  doc. 
trine  of  Divine  Sovereignty.  The  message  upon  which  they 
laid  peculiar  stress  was:  "You  are  a  rebel  against  God  by  vol- 
untary disobedience.  You  are  able  to  abandon  your  sins.  It 
is  your  solemn  and  immediate  duty  to  throw  down  your  weapons 
of  rebellion,  and  submit  your  heart,  your  will,  your  whole 
being,  to  God." 

The  revivals  under  Nettleton  and  Finney  will  be  found 
characterized  by  these  two  tendencies.  In  the  following 
sketches  a  general  view  of  the  work  of  this  period  will  be  pre- 
sented under  the  following  topics: 

1.  Revivals  under  Nettleton. 

2.  Revivals  under  Finney. 

3.  Revivals  in  Various  Churches. 

4.  Rev.  Dr.  Edward  N.  Kirk,  as  the  typical  man  and  min- 
ister of  this  phase. 


SECTION    FIRST. 

Sketch  of  Revivals  under  Dr.  Nettleton.* 

Until  a  little  after  the  commencement  of  Rev.  Charles  G. 
Finney's  work  in  western  New  York,  Dr.  Asahel  Nettleton 
had  attained  a  notoriety  as  an  evangelist  equal  to  that  enjoyed 
by  Mr.  Finney  during  his  long  ministry  of  nearly  fifty  years. 
Very  unlike  in  some  respects  they  were,  especially  in  their 
revival  methods;  but  both  laid  fast  hold  upon  the  fundamental 
truths  of  the  Gospel.  More  than  fifty  years  since,  a  most  intel- 
ligent, excellent  gentleman,  an  elder  in  Dr.  Gardiner  Spring's 
church,  in  New  York  city,  speaking  of  Mr.  Finney,  said  that 
his  preaching,  to  him,  bore  a  marked  resemblance  to  that  of 
President  Edwards.  These  three  men,  Edwards,  Nettleton,  and 
Finney,  were  unquestionably  Calvinistic  and  their  general 
preaching  not  inharmonious. 

*  Drawn  mainly  from  the  "  Memoir  of  the  Life  and  Character  of  Rev. 
Asahel  Nettleton,  D.D.,"  by  Bennett  Tyler,  D.D.  Hartford;  Robins  & 
Smith,  1844. 


SECOND    ERA    OF    REVIVALS. 


I.    Birth  and  Early  Life, 


Nettleton  was  a  native  of  North  Killingly,  Conn.  His 
father  was  a  farmer.  Asahel  was  born  April  21,  1783,  the 
same  day  on  which  Samuel  J.  Mills  was  born.  Young  Nettle- 
ton  assisted  his  father  on  the  farm  until  1805,  when  he  entered 
college.  His  early  education  was  in  the  common  school  of  the 
district.     His  youth  was  blameless. 

When  a  child  he  was  subject  to  religious  impressions;  but 
seems  not  to  have  been  permanently  impressed  till  the  fall  of 
1800,  when  in  the  eighteenth  year  of  his  age.  From  this  time  a 
change  came  over  his  feelings  and  he  came  out  into  a  state  of 
peace  and  joy.  The  things  he  had  doubted  and  that  had  trou- 
bled him,  he  now  believed.  "  The  character  of  God  now  ap- 
peared lovely,  the  Savior  exceedingly  precious,  and  the  hard  and 
severe  doctrines,  as  they  had  seemed  to  him,  he  contemplated 
with  delight."  These  personal  experiences  had  wrought  in  him 
the  conviction  that  all  men  are  sinners  and  lost,  and  this 
stirred  within  him  a  de.sire  to  become  a  preacher  of  the  Gospel. 
The  thought  appealed  to  him  so  strongly  that  he  desired  an 
education  for  the  purpose  of  such  service.  Notwithstanding 
the  many  barriers  that  presented  themselves  to  such  a  course, 
such  as  a  farm  on  his  hands  and  practically  no  money  to  meet 
his  expenses,  yet  he  resolved  to  do  it,  and  for  the  next  four 
years  this  was  his  object.  He  farmed  it,  studied  and  recited  to 
his  pastor  during  such  time  as  he  could  spare,  and  in  the  winter 
taught  school.  His  reading  had  brought  before  him  accounts 
of  mission  work  as  reported  by  the  "  London  Missionary  Soci- 
ety," and  this  had  fired  him  with  the  purpose  to  be  a  mission- 
ary. The  requirements  for  entering  college  in  those  days  were 
not  so  exacting  as  now,  and  yet  we  can  not  but  feel  that  during 
those  four  years  he  must  have  been  tolerably  busy. 

He  entered  Yale  College  in  1805,  at  the  age  of  twenty-two 
years.  During  his  course  he  was  obliged  to  teach  school  to 
help  himself  along.  The  striking  thing  that  marked  his  college 
days  was  the  interest  that  he  took  in  all  that  pertained  to  a  relig- 
ious life.  He  watched  for  indications  in  the  college  men  along 
this  line,  and  when  he  observed  any  he  would  follow  them  up. 
He  would  watch  his  pupils,  where  he  taught,  and  when  he 
thought  it  the  best  time  would  speak  to  them  on  the  subject  of 


Il8  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

personal  religion.  In  this  way  he  was  the  means  of  bringing 
many  out  into  a  Christian  life.  In  a  revival  that  occurred  in 
New  Haven  in  1807  and  1808,  and  that  in  some  measure  pre- 
vailed among  the  students,  he  was  deeply  interested,  and  was 
always  alert  to  meet  and  talk  with  any  who  were  at  all  serious; 
and  his  counsel  was  frequently  sought  by  anxious  ones.  And 
yet  while  his  interest  was  so  intense  in  these  things,  he  never 
made  it  or  himself  a  subject  of  ridicule  by  forcing  it  before  the 
minds  of  his  associates.  One  of  his  room-mates  gives  an 
instance  of  his  deep  and  intense  feeling  for  all  who  were  in 
trouble  of  mind  concerning  their  eternal  interests.  It  is  as 
follows: 

"  More  than  once  when  I  have  been  weeping  over  my  lost  con- 
dition, that  kind  friend  has  approached  my  pillow  upon  retiring 
to  his  own  bed,  and  has  gently  endeavored  to  elicit  an  expression 
of  my  feelings.  When,  seeing  me  afraid  to  disclose  my  state  of 
mind,  he  has  withdrawn,  sometimes,  as  I  have  reason  to  believe,  to 
unite  with  some  Christian  brother  in  prayer  on  my  behalf,  and  then 
committed  my  case  and  that  of  others  to  that  God  who  had  taken 
me  in  hand,  and  who  alone  could  renew  my  heart." 

Although  he  made  but  few  intimate  friends  in  college,  still 
all  respected  him  highly,  and  particularly  the  Christian  profes- 
Friendship       sors.      During  one  of  the  vacations  a  classmate  of 
of  Samuel  J.      Nettleton's  became  acquainted  with   Samuel  J. 
Mills.  Mills,  of  Williams  College,  who  was  very  much 

interested  in  missions.  This  classmate  remarked  that  he  had 
a  friend  in  Yale  College  who  was  also  interested  in  missions. 
This  led  Mills  the  next  year  to  visit  New  Haven  to  become 
acquainted  with  Nettleton.  That  visit  resulted  in  a  warm 
friendship  and  in  their  purposing  to  go  to  Andover  Seminary 
to  prepare  for  missionary  service;  but  at  the  close  of  Nettle- 
ton's  college  course  he  found  himself  so  much  in  debt  that  lie 
was  obliged  to  defer  those  plans. 

He  was  invited  by  the  President  of  Yale  at  the  close  of  his 
course  to  become  college  butler.  He  accepted  the  position  and 
held  it  for  a  year,  and  then  went  to  Milford,  Conn.,  to  study 
theology  with  the  Rev.  Bezaleel  Pinneo.  Here  he  remained  a 
year,  until  he  was  licensed  to  preach  in  May,  181 1.  His  theo- 
logical course  proper  seems  to  have  covered  but  a  year;  and  yet 
from  the  beginning  of  his  student  life  he  had  been  in  the  habit 
of  studying  and  reading  the  great  theological  writers,  so  that 
his  training  after  all  had  been  quite  extensive. 


SECOND    ERA     OF    REVIVALS. 


19 


Work  in  Eastern  Connecticut. — On  account  of  his  pur- 
pose to  be  a  missionary  he  did  not  ofTer  himself  for  a  settled 
pastorate  when  licensed,  but  preferred  to  go  and  labor  in  some 
of  the  smaller  and  more  destitute  parts  of  the  State  as  an  itiner- 
ant until  the  way  should  become  plain  for  him  to  carry  out  his 
cherished  plans.  He  accordingly  went  to  the  extreme  eastern 
part  of  Connecticut  where  the  religious  life  and  condition  of  the 
people  were  in  a  very  low  state.  It  seems  that  a  wonderful 
revival  had  spread  over  this  region  in  1740,  and  for  a  consider- 
able length  of  time  was  fruitful  in  excellent  results.  But  while 
the  revival  was  in  progress  Rev.  James  Davenport,  of  Long 
Island,  entered  into  the  work.  He  was  recognized  as  a  Chris- 
tian man  with  a  sincere  purpose,  but  he  became  exceedingly 
visionary  and  introduced  into  his  work  such  methods  as  after- 
ward proved  decidedly  injurious.  He  encouraged  "noise  and 
outcry"  both  of  joy  and  distress  in  the  meetings.  He  encour- 
aged "  visions,  trances,  imaginations,  and  powerful  impressions. " 
He  became  very  presuming.  He  stimulated  a  spirit  of  super- 
stition among  the  people.  He  often  spoke  of  "  letter-learned 
rabbis,  Scribes  and  Pharisees,  and  unconverted  ministers. "  All 
this  finally  turned  the  minds  of  the  people  against  the  pastors. 
He  would  encourage  any  one  who  was  zealous  to  speak  and 
exhort.  Many  warned  him  that  he  was  working  havoc  in  the 
churches  and  destroying  the  influence  of  the  pastors;  but 
he  persisted  until  he  had  wrought  great  desolation  in  Zion. 
Altho  he  in  time  came  to  see  his  mistake  and  repented  of  it, 
still  it  was  too  late  to  restore  the  confidence  of  the  people, 
their  minds  and  hearts  had  been  so  prejudiced.  The  whole 
region  became  and  long  remained  a  spiritual  desert. 

This  was  the  desperate  condition  of  the  churches  at  the  time 
Nettleton  undertook  the  work.  He  found  the  people  barren  of 
religious  life,  and  in  many  cases  where  churches  had  once 
been  flourishing  with  faithful  pastors,  they  were  now  pastor- 
less.  What  was  still  more  deplorable,  he  found  men  still  at 
work  trying  to  promote  the  religious  interests  of  the  people  by 
similar  methods.  The)^  endeavored  to  enlist  his  service  with 
them,  but  he  kept  aloof  and  studied  the  men  and  the  situation. 
He  labored  here  a  year,  with  what  success  is  not  apparent. 
Doubtless  it  was  quite  limited,  because  of  the  condition  of 
things,  the  brief  time  that  he  remained  in  the  region,  and  the 
fact  that  it  was  a  sort  of  formative  period  with  him.     Indeed, 


I20  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

he  was  just  getting  a  look  at  the  work  and  making  up  his  mind 
what  course  of  action  to  pursue. 

Out  of  this  experience  he  gave  the  Association  of  Connecti- 
cut his  opinion,  at  a  meeting  held  in  1820,  at  which  he  was 
Opposes  an      invited  to  be  present  and  speak  on  the  question 

Order  of  of  supporting  an  order  of  evangelists.  In  his 
Evangelists,  opinion  it  would  only  result  in  disaster,  for  it 
would  be  difficult  to  obtain  efficient  men.  He  was  asked  at 
that  time  to  accept  such  a  position  at  a  salary  of  $1,000  a  year, 
but  he  declined,  saying  that  he  had  not  received  any  support 
from  such  a  source,  and  that  he  did  not  care  to  take  up  the  work 
under  such  conditions. 

II.     His  Twofold  Preparation  for  his  Work. 

His  work  in  eastern  Connecticut  is  of  interest  chiefly  as  part 
of  a  special  training  under  Divine  Providence  for  the  work  of  a 
revivalist, — a  part  that  in  its  molding  influence  upon  the  char- 
acter of  that  work  was  only  second  to  that  of  the  profound 
experience  of  the  doctrines  of  sin  and  grace  through  which  the 
Spirit  had  previously  led  him.  This  twofold  divine  prepara- 
tion needs  to  be  understood,  in  order  to  appreciate  Nettleton's 
work. 

(i.)  Deep  Religious  Experience. — The  religious  experi- 
ence of  young  Nettleton  in  his  conversion  had  been  a  very 
remarkable  one,  and  a  special  preparation  for  his  work.  For 
almost  a  year  at  that  time  he  was  well-nigh  in  the  depths  of 
despair.  His  awakening  and  conversion  were  among  the  fruits 
of  the  preaching  at  the  close  of  the  eighteenth  century,  that 
so  greatly  exalted  the  sovereignty  of  God.  His  biographer 
says: 

"During  this  period  he  read  President  Edwards'  narrative 
of  the  revival  of  religion  in  Northampton,  and  the  memoir  of 
Brainerd.  These  served  very  much  to  deepen  the  conviction 
of  his  utterly  lost  condition.  .  .  .  One  day,  while  alone  in  the 
field,  engaged  in  prayer,  his  heart  rose  against  God,  because 
He  did  not  hear  and  answer  his  prayers.  Then  the  words  of  the 
Apostle,  'the  carnal  mind  is  enmity  against  God,'  came  to  his 
mind  with  such  overwhelming  power  as  to  deprive  him  of 
strength,  and  he  fell  prostrate  on  the  earth.  The  doctrines  of 
the  Gospel,  particularly  the  doctrines  of  divine  sovereignty  and 


SECOND    ERA    OF    REVIVALS.  121 

election,  were  sources  of  great  distress  to  him.  There  was  much 
talk  respecting  these  doctrines,  at  that  time,  in  North  Killing- 
worth.  Some  disbelieved  and  openly  opposed  them.  He 
searched  the  Scriptures  with  great  diligence  to  ascertain 
whether  they  are  there  taught;  and  altho  his  heart  was  un- 
reconciled to  them,  he  dared  not  deny  them,  for  he  was  con- 
vinced that  they  were  taught  in  the  Bible.  He  would  some- 
times say  to  himself,  'If  I  am  not  elected,  I  shall  not  be  saved, 
even  if  I  do  repent' — then  the  thought  would  arise,  'If  I  am  not 
elected,  I  never  shall  repent. '  This  would  cut  him  to  the  heart, 
and  dash  to  the  ground  all  his  self-righteous  hopes. 

"For  a  long  time  he  endured  these  conflicts  in  his  mind. 
Meanwhile  he  became  fully  convinced  that  the  commands  of 
God  are  perfectly  just,  that  it  was  his  immediate  duty  to  repent, 
and  that  he  had  no  excuse  for  continuing  another  moment  a 
rebel  against  God.  At  the  same  time  he  saw  that  such  was  the 
wickedness  of  his  heart,  that  he  never  should  repent,  unless 
God  should  subdue  his  heart  by  an  act  of  sovereign  grace. 
With  these  views  of  his  condition,  his  distress  was  sometimes 
almost  insupportable.  At  one  time  he  really  supposed  himself 
to  be  dying,  and  sinking  into  hell.  This  was  the  time  of  which 
he  speaks  in  his  narrative  when  he  says,  'An  unusual  tremor 
seized  all  my  limbs,  and  death  appeared  to  have  taken  hold 
upon  me.'  For  several  hours  this  horror  of  mind  was  in- 
expressible. 

"Not  long  after  this,  there  was  a  change  in  his  feelings. 
He  felt  a  calmness  for  which  he  knew  not  how  to  account.  He 
thought,  at  first,  that  he  had  lost  his  convictions,  and  was 
going  back  to  stupidity.  This  alarmed  him,  but  still  he  could 
not  recall  his  former  feelings.  A  sweet  peace  pervaded  his 
soul.  .  .  .  He  was  ready  to  say  with  the  Apostle,  'By  the  grace 
of  God,  I  am  what  I  am. '  He  knew  that  if  God  had  left  him  to 
himself,  he  should  have  persisted  in  the  road  to  ruin.  It  was 
no  longer  a  question  with  him,  whether  the  natural  heart  is 
destitute  of  holiness,  and  opposed  to  God, — or  whether  it  is 
necessary  that  the  sinner  should  be  born  again  by  the  special 
operations  of  the  Holy  Spirit.  What  the  Scriptures  teach  on 
these  points  was  confirmed  by  his  experience.  He  had  the 
witness  in  himself  of  the  truth  of  these  doctrines.  And  so 
firmly  was  he  established  in  the  belief  of  them,  that  his  faith 
never  wavered  during  his  life.     He  now  felt  a  peculiar  love  for 


122  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  people  of  God,  and  a  delight  in  the  duties  of  religion,  to 
which  before  he  was  a  total  stranger.   .   .   . 

"  It  was  about  ten  months,  as  has  been  already  intimated, 
from  the  time  when  Mr.  Nettleton's  attention  was  first  seriously 
turned  to  the  subject  of  religion,  before  he  obtained  peace  in 

Profound  believing.  With  him  what  the  old  divines  termed 
Law-Work,  the  law-work  was  deep  and  thorough — this  pro- 
tracted season  of  conviction  gave  him  a  knowledge  of  the 
human  heart  which  few  possess;  and  which  was  doubtless  in- 
tended by  God  to  prepare  him  for  that  preeminent  success 
which  attended  his  labors  as  a  minister  of  Christ.  As  one 
observes,  'God  prepares  for  Himself  the  souls  which  He  des- 
tines to  some  important  work.  We  must  prepare  the  vessel 
before  we  launch  it  on  the  mighty  deep.  If  education  is  neces- 
sary for  every  man,  then  is  a  particular  education  necessary  for 
those  who  are  to  influence  the  generation  in  which  they  live." 

The  experience  of  Nettleton  was  somewhat  similar  to  that 

of  Rev.  Samuel  J.  Mills,  who  afterward  became  his  close  friend, 

A  Typical       though  the  sovereignty  of  God  was  even  more 

Conversion,     prominent  in  the  case  of  Mills  than  it  was  in  the 

case  of  Nettleton.      Indeed,  these  were  typical  conversions  of 

the  period.     One  has  said : 

"  The  younger  Mills,  during  the  period  of  conviction,  was 
angry  with  the  sovereignty  of  God.  He  could  not  endure  the 
idea  that  God  should  do  all  things  according  to  His  sovereign 
will.  This  great  truth  roused  up  all  the  pride  and  stubborn- 
ness of  his  nature.  But  when  his  heart  was  subdued,  he  cried 
out  with  rapture:  'Glorious  sovereignty!  glorious  sover- 
eignty!'" 

(2.)  His  First  Preaching. — ^The  other  lesson  of  special 
importance,  as  helping  to  prepare  Nettleton  for  his  work  as  a 
Opposition  to  revivalist,  was  that  providentially  given  him  in 
New  Measures,  his  first  preaching,  in  eastern  Connecticut.  The 
introduction  of  what  have  been  called  "new  measures"  by 
Davenport  in  that  region,  in  the  days  of  Edwards  and  White- 
field,  had  left  the  church  seared  and  blasted.  We  have  heard 
of  another  region  of  our  own  country,  over  which  an  eloquent 
evangelist  once  passed  in  a  revival  tour,  spoken  of  as  the 
"burned  district."  The  effects  of  the  "new  measures"  and  the 
fostered  excitement,  as  seen  in  what  had  formerly  been  the  field 
of    Davenport,  made   such   an    impression   upon   the   mind   of 


SECOND     ERA    OF    REVIVALS.  1 23 

Nettleton,  that  he  always  firmly  and  consistently  opposed  all 
new  and  extreme  measures,  all  resorting  to  altars  and  anxious- 
seats,  and  everything  of  the  kind. 

As  a  consequence  his  method  of  conducting  revival  services 

was  eminently  rational  and   scriptural,   and   the  results  both 

Conduct  of      good  and  perinanent.      Rev.  Dr.  Tenney,  then  of 

Revivals.  Wethersfield,  writing  concerning  Dr.  Nettleton's 
work,  after  the  death  of  the  revivalist,  makes  the  following 
statement,  which  is  in  point  here: 

"  He  preached  and  labored  in  revivals  in  so  wnse  a  manner 
as  to  render  religion  and  revivals  real  and  respectable,  in  the 
view  of  intelligent  men,  and  many  of  the  best  cultivated  minds, 
and  in  the  highest  walks  of  life,  were  drawn  over  to  the  cross, 
instead  of  being  driven  off  by  low  or  extravagant  measures  to 
a  returnless  distance  from  their  own  denomination  and  religion. 
He  had  no  sympathy  with  'anxious-seats' — with  the  plan  of 
calling  upon  thoughtful  sinners  in  an  assembly  to  bow  their 
heads,  and  follow  him  in  a  form  of  consecrating  themselves, 
to  God ;  nor  of  urging  anxious  sinners  to  speak  and  pray  in 
a  meeting  for  inquiry;  nor  of  urging  converts  at  once  to  exhort 
and  pray,  or  tell  their  experience  in  public  meetings.  He 
never  raised  among  converts  a  company  of  exhorters  and  lay 
preachers,  much  more  ready,  whenever  they  could  get  an  oppor- 
tunity, to  speak  than  to  hear,  to  exhort  than  to  receive  instruc- 
tion, to  edify  others  by  their  own  prayers,  than  to  be  edified  by 
the  prayers  of  older  and  more  experienced  Christians.  Converts 
under  his  labors  were  humble  and  teachable,  and  felt  that,  at 
most,  they  were  babes  in  Christ,  and  needed  the  sincere  milk 
of  the  word.  Their  disposition  was  the  very  opposite  of  self- 
confidence,  arrogance,  and  denunciation  of  others  less  engaged 
than  themselves.  Still,  they  were  ready  to  every  good  work  in 
their  proper  sphere,  and  with  all  becoming  meekness  and 
humility.  He  led  them  to  hold  prayer-meetings  among  them- 
selves, and  they  became  united  together  in  bands  of  love  that 
could  not  be  easily  broken. 

"  The  converts,  with  very  few  exceptions,  were  eminently 
intelligent  and  sound;  and  proved  by  their  subsequent  lives 
that  they  possessed  the  power  as  well  as  the  form  of  godliness. 
The  revivals  in  which  he  labored  were  emphatically  pure,  gen- 
uine revivals  of  true  religion,  as  much  so  as  any  I  have  ever 
known.     The  churches  were  greatly  humbled,  refreshed,  and 


124  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Strengthened  by  them.  The  addition  of  converts  to  them  was 
an  addition,  with  very  few  exceptions,  not  merely  of  numbers, 
but  of  light,  strength,  life,  and  influence.  Congregations  were 
increased  by  those  who  became,  if  not  pious,  constant  attendants 
on  public  worship.  Parishes  were  greatly  strengthened,  and 
pastors  were  more  firmly  established  in  the  affection  and  confi- 
dence of  their  people.  This  was  the  invariable  result  where 
he  labored  in  connection  with  the  pastor.  Invariably,  pastors 
found  themselves  greatly  improved  and  benefited  by  intercourse 
with  him,  and  by  his  labors.  Dr.  N.  was  very  careful  never  to 
get  into  the  pastor's  place,  but  to  keep  him  prominently  before 
the  people,  as  their  regular  spiritual  guide.  He  delighted  to 
strengthen  the  hands  of  the  regular  shepherd,  and  frowned  on 
the  slightest  insinuation  against  him. 

"On  the  whole,  revivals  under  his  preaching  were  blessings 
to  the  churches,  to  the  parishes,  to  the  pastors,  and  to  multi- 
tudes of  souls  who  were  born  into  the  kingdom  of  Christ;  and 
most  devout  gratitude  is  due  to  the  Great  Head  of  the  Church 
for  raising  up  a  man  so  remarkable  for  doing  great  good  and  no 
hurt,  in  such  delightful  as  well  as  perilous  times." 

in.     Entrance  upon   his  Life-Work. 

After  returning  from  his  work  in  Eastern  Connecticut,  Mr. 
Nettleton  was  invited  to  preach  in  South  Salem,  Westchester 
Co.,  N.  Y.  The  church  was  without  a  pastor,  and  in  a  very 
low  condition  spiritually.  -He  began  work,  and  in  course  of 
two  or  three  weeks  his  preaching  had  so  impressed  the  people 
that  a  revival  was  promoted  and  many  hopefully  converted. 
At  the  close  of  two  months  he  withdrew  from  the  field  because 
the  people  purposed  to  give  him  a  call,  and  because  he  thought 
the  work  would  continue  just  as  well  without  him. 

He  began  his  work  as  an  evangelist  with  the  idea  that  he 
could  do  more  effectual  work  by  leaving  the  field  after  the  work 
had  gotten  well  under  way;  but  later  on  in  his  experience  he 
found  it  most  expedient  to  return  and  gather  the  harvest. 

He  next  went  to  Danbury,  Conn.,  and  a  good  work  was  soon 
in  progress;  but,  as  in  South  Salem,  the  people  made  plans  to 
call  him,  and  he  at  once  withdrew  from  the  field. 

(i.)  Seven  Years  of  Revival  Work  in  Connecticut.— From 
this  time  on  for  about  seven  years  he  was  engaged  in  evange- 


SECOND    ERA    OF    REVIVALS.  I  25 

listic  work,  going  from  place  to  place,  stopping  a  few  weeks  or 
months  in  each,  as  the  condition  seemed  to  need.  The  remu- 
neration for  such  service  was  quite  small,  but  he  was  contented 
if  he  was  supplied  with  clothing  and  food.  At  this  period  of 
his  work  he  did  not  keep  a  journal,  and  we  are  indebted  for 
accounts  of  his  work  in  the  several  places  he  visited  to  persons 
residing  there,  or  to  letters  of  his  written  to  friends  from  time 
to  time. 

Perhaps  the  most  important  revival  work  of  this  period  was 
at  South  Farms,  a  parish  in  the  country  of  Litchfield,  Conn. 
He  went  to  the  place  because  of  the  interest  aroused  among 
some  of  the  young  people  who  had  attended  meetings  that  he 
was  holding  in  Milton,  an  adjoining  town.  Mr.  James  Morris^ 
Remarkable  for  many  years  a  teacher  in  South  Farms,  stated 
Conversions,  that  some  eighty  persons  were  hopefully  con- 
verted in  a  few  months.  He  also  kept  a  somewhat  detailed 
account  of  the  revival,  and  gives  many  interesting  incidents  of 
persons  who  were  converted.  One  is  that  of  a  child  twelve 
years  old,  of  whom  he  writes: 

"  She  experienced  a  singular  conviction  of  sin  for  about  a 
week.  Her  distress  was  seemingly  too  great  to  be  long  endured. 
Her  cry  was,  'Oh,  what  a  dreadful  heart!'  'Oh,  it  seems  as  if 
I  was  in  hell.'  Her  conflict  wore  upon  her  bodily  frame  like  a 
violent  attack  of  fever.  A  person  who  had  experienced  a 
change  of  heart,  and  who  had  seen  this  child  through  all  her 
trials  and  conflicts,  would  be  led  to  conclude  that  the  change  in 
her  is  a  real  one.  She  possessed  less  guile  than  those  of  maturer 
years.  There  was  no  dissembling.  And  when  grace  was  planted 
in  her  soul,  she  did  not  seem  to  know  it.  The  first  eilect  that 
it  produced  was  a  calm  serenity  of  mind.  She  did  not  know 
why  she  felt  so.  She  continued  so  for  some  hours,  not  knowing 
but  her  dreadful  distress  would  return.  She  took  her  Bible  and 
perused  it,  which  the  day  before  she  perfectly  hated,  because 
looking  into  it  increased  her  torments.  This  calm  serenity 
appeared  in  the  morning  when  she  arose.  She  thus  continued 
till  toward  noon,  when  she  informed  me  that  she  loved  God — 
that  the  Bible  was  a  new  book  to  her — that  she  loved  to  read  it 
— that  the  world  did  not  appear  to  her  as  it  did  before — that  all 
was  new. 

"  She  took  me  by  the  hand,  and  said  she  loved  me,  and  loved 
all   God's  creatures  because   God  made   them.      She  said  she 


126  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

knew  that  she  was  a  great  sinner.  She  wondered  how  she 
could  so  wilfully  oppose  God  so  long.  God  was  right  and 
reasonable,  and  she  was  altogether  wrong  in  being  so  stubborn 
and  perverse.  She  said  she  was  willing  to  submit  herself  into 
the  hands  of  God,  for  God  would  do  right  with  her.  She  knew 
that  it  would  be  just  if  God  should  send  her  to  hell." 

Another  interesting  case  was  that  of  a  boy  thirteen  years 
A  Boy  of  13  old,  who  "  was  smitten  with  deep  conviction  of 
Years.          sin."     Of  him  the  record  is: 

"  He  continued  in  a  distressed  state  about  twenty-four  hours 
without  food  or  sleep.  He  seemed  overwhelmed  with  a  sense 
of  the  dreadful  nature  of  sin,  as  committed  against  God.  Some- 
thing happened  to  him  at  the  end  of  this  time,  which  caused 
him  to  wipe  away  his  tears,  wash  himself,  and  to  cheerfully 
partake  of  some  food.  He  has  since  been  calm  and  serene,  says 
he  loves  God  and  hates  sin.  He  fails  not  of  his  daily  devotions. 
The  duties  of  the  Sabbath  and  the  sanctuary  appear  to  be  his 
delight.  It  is  apparent  to  all  that  a  great  change  has  taken 
place  in  him.  From  being  passionate,  petulant,  perverse  and 
stubborn,  he  is  now  humble,  meek,  patient,  forbearing  and 
forgiving." 

Of  another  case  the  record  reads  as  follows: 

"  A  man  naturally  fashionable,  who  has  lived  in  open  sin 
and  profaneness,  has  hated  to  read  the  Bible  or  to  attend 
A  Fashionable  church,  who  has  ever  detested  religious  conver- 
Man.  sation,  was  brought  under  deep  conviction.     He 

purposed  to  poison  himself  to  avoid  his  struggles  of  mind,  but 
the  pride  of  his  heart  was  subdued.  Traits  of  humility,  self- 
abasement,  and  abhorrence  of  sin,  in  no  man  appear  more  con- 
spicuous. He  marvels  that  such  an  awful,  heaven-daring,  and 
heaven-despising  wretch  should  be  plucked  as  a  brand  out  of 
the  fire." 

The  following  is  still  another: 

A  woman  seventy  years  old,  who   had   lived   all   her  life 

without  regard  for  God,  was  hopefully  changed.     She  was  of 

A  Woman  of    French  descent,  and  came  to  Connecticut  when 

70  Years.       twelve  years  old.     She  had  never  been  taught  to 

read  or  write;    but  she  appears  to  be  rejoicing  exceedingly  in 

God's  love  and  in  His  work  among  the  people." 

In  the  spring  of  1815,  Mr.  Nettleton  was  invited  by  the  pas- 
tors of  New  Haven  to  undertake  a  work  with  them.     He  labored 


SECOND    ERA    OF    REVIVALS. 


127 


here  with  excellent  results,  not  only  in  the  town  but  among  the 
students  of  a  young  ladies'  school,  and  to  some  extent  among 
the  students  of  the  college. 

At  Salisbury,  a  Delicate  Work.— From  New  Haven  he 
went  to  Salisbury,  in  which  place  we  have  an  illustration  of  his 
management  in  what  was  rather  a  delicate  matter.  He  had 
labored  for  some  little  time  under  difficulties,  but  the  indica- 
tions after  a  while  became  quite  favorable  for  a  work  of  grace. 
Of  this  he  says: 

"  While  I  was  absent  from  the  work,  it  was  taken  up  by 
some  ignorant  and  officious  hands,  who  set  to  groaning  and 
screaming  and  alarmed  all  the  villages.  Having  heard  the 
tidings  I  returned,  ^nd  with  kind  but  decided  severity  called 
them  to  order.  My  attempts,  by  those  who  had  given  that  turn 
to  the  meetings,  were  considered  very  obtrusive  and  daring.  It 
Avas  reported  all  over  town,  that  a  revival  had  begun  at  Salis- 
bury, and  that  I  had  put  a  stop  to  it.  They  seemed  much 
grieved  and  shocked  at  my  conduct.  It  took  a  number  of  days 
to  restore  order;  but  when  it  was  done,  the  work  of  God  ad- 
vanced silently  and  powerfully,  until  all  classes,  old  and  young, 
were  moved,  all  over  town." 

The  interest  became  so  intense  that  whenever  Mr.  Nettleton 
was  seen  to  enter  a  house,  almost  the  whole  neighborhood  would 
immediately  assemble  to  hear  from  his  lips  the  word  of  life. 
Farmers  would  leave  their  fields,  mechanics  their  shops,  and 
females  their  domestic  concerns,  to  inquire  the  way  to  eternal 
life.  The  church  was  without  a  pastor  and  before  this  revival 
had  only  seventeen  male  members.  As  a  result  of  this  work 
two  hundred  were  added  to  the  church. 

Revival  in  Bridgewater. — In  Bridgewater,  a  parish  in 
New  Milford,  where  he  labored  about  this  time,  he  found  not 
only  a  pastorless  people  but  a  church  filled  with  dissensions. 
His  preaching  did  not  seem  to  avail  much.  The  spirit  of  the 
church  was  unfavorable  for  an  awakening,  and  he  concluded 
the  people  were  relying  on  him  more  than  on  God.  Although 
he  was  expected  to  preach  at  the  annual  State  fast,  still  without 
saying  anything  to  any  one  he  left  the  place  the  day  before. 
The  people  assembled,  but  to  their  disappointment  found  the 
pulpit  vacant.  All  were  deeply  touched,  especially  the  mem- 
bers of  the  church.  The  result  he  aimed  at  was  brought  about, 
for  the  people  spent  the  day  in  prayer  and  confession,  and  a 


126  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Spirit  of  love  was  restored.  The  following  Sabbath,  Mr. 
Nettleton  sent  a  friend  to  take  his  place  and  preach.  He  found 
that  a  revival  had  commenced,  and  so  he  soon  returned  and 
carried  on  the  work  with  excellent  results. 

His  next  work  was  at  Torrington,  where  about  seventy  were 
numbered  as  hopefully  converted,  and  the  season  is  looked  back 
upon  as  the  most  wonderful  work  of  grace  that  ever  visited  that 
place. 

Revival  in  Waterbury.— He  next  visited  Waterbury. 
The  pastor  had  been  taken  sick  and  had  continued  so  for  some 
time.  "Vice,  immorality,  and  irreligion"  seemed  to  increase; 
but  the  church  people  had  continued  faithful  in  their  duties,  and 
soon  a  work  of  grace  began.  Some  young  people  came  forward 
and  united  with  the  church.  Some  manifested  the  desire  for 
extra  meetings;  the  services  of  Mr.  Nettleton  were  sought;  he 
hesitated  for  a  time,  but  finally  consented,  and  labored  for  several 
months  incessantly  in  public  meetings  and  personally  with  the 
anxious.  The  interest  rose  very  high.  "  In  some  instances,  one 
or  two  of  a  family  seemed  to  be  taken,  and  the  others  left.  But 
in  many,  almost  whole  families  were  under  deep  conviction." 
The  number  of  hopeful  conversions  was  one  hundred  and  ten; 
but  the  work  continued  for  a  considerable  time,  and  many  more 
were  doubtless  added  later. 

Work  in  Middletown. — In  the  fall  of  1817  he  was  invited 
to  preach  for  the  pastor  of  Upper  Middletown,  who  was  sick.  He 
had  preached  but  a  short  time  when  he  understood  the  young 
people  were  preparing  for  a  ball.  He  immediately  purposed 
to  leave;  but  the  young  people,  hearing  of  his  intention,  gave 
up  their  plans  and  requested  him  to  preach  to  them  on  that 
evening.  Many  came  from  out  of  town,  and  the  meeting  was 
one  long  to  be  remembered.  From  this  time  on  the  work  was 
a  remarkable  one.  Some  eighty-four  persons  united  with  the 
church. 

In  many  other  places  his  work — continuing  from  1812  to 
1819 — was  attended  with  marked  results,  from  eighty  to  one 
hundred  in  a  town  being  led  to  confess  Christ. 

(2.)  Visit  to  New  York  for  Rest. — His  labors  up  to  this 
time  had  been  so  constant  that  he  felt  the  need  of  rest,  and 
so  went  to  Saratoga  Springs,  N.  Y.  His  visit  to  Saratoga 
unexpectedly  resulted  in  a  very  remarkable  work  of  grace, 
extending  over  Rensselaer  and  Schenectady  counties.     Of  the 


SECOND    ERA    OF    REVIVALS. 


129 


beginning  of  this  work  his  biographer  gives  the  following 
account: 

"  In  July,  18 19,  being  very  much  exhausted  by  his  labors  in 
Connecticut,  Mr.  Nettleton  repaired  to  Saratoga  Springs  for 
rest.  He  did  not  expect  to  preach  in  that  region,  as  his  sole 
object  was  to  recruit  his  strength.  After  he  had  been  there  a 
short  time,  the  Rev.  Mr.  Tucker,  of  Stillwater  (now  the  Rev. 
Dr.  Tucker,  of  Providence,  R.  I.),  called  to  see  him.  In  the 
course  of  their  conversation,  something  was  said  respecting 
waste-places.  This  led  Mr.  Tucker  to  give  him  some  account 
of  Malta,  a  town  in  that  vicinity,  which  had  long  been  a  waste- 
place,  and  in  which  there  was  no  Presbyterian  or  Congregational 
church.  This  account  awakened  in  Mr.  Nettleton  a  desire  to 
visit  that  place.  Mr.  Tucker  kindly  offered  to  accompany  him, 
and  introduce  him  to  a  Mr.  Hunter,  a  professor  of  religion,  and 
a  very  respectable  and  worthy  man.  They  spent  a  night  at  his 
house,  and  attended  a  prayer-meeting  with  a  few  neighbors 
who  were  invited  in.  Mr.  Nettleton  agreed  to  come  again  and 
pass  a  Sabbath  with  them,  and  accordingly  on  the  first  day  of 
August,  181 9,  he  preached  in  their  meeting-house  to  a  congre- 
gation of  about  fifty  souls. 

"  On  Monday,  he  returned  to  Saratoga,  and  at  the  request 
of  the  Rev.  Mr.  Griswold  attended  the  monthly  concert  in  the 
evening.  He  shortly  after  attended  some  other  meetings, 
when  it  became  apparent  that  the  spirit  of  God  was  operating 
upon  the  minds  of  the  people.  Mr.  Nettleton  confined  his 
labors  principally  to  Saratoga,  occasionally  preaching  at  Malta, 
till  November.  He  then  labored  most  of  the  time  in  Malta, 
occasionally  preaching  in  the  neighboring  towns,  until  the 
beginning  of  March,  when  he  went  to  Schenectady,  where  he 
continued  till  near  the  close  of  April.  The  revival  which 
began  at  Saratoga  spread  into  Malta,  and  thence  into  all  the 
surrounding  region,  and  into  Union  College." 

Having  thus  providentially  entered  upon  the  work  in  this 
region,  he  labored  for  about  a  year  with  wonderful  results. 
It  is  estimated  that  eight  hundred  were  brought  to  Christ  during 
that  time.  The  interest  in  all  that  region  had  been  thoroughly 
aroused;  the  inquiry  meetings  were  very  largely  attended,  and 
the  convictions  very  striking.  In  the  town  of  Galway  in  two 
months  one  hundred  and  fifty  persons  professed  a  change  of 
heart.     One  Sabbath  ninety-five  were  admitted  to  the  church. 


130  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

The  revival  was  very  powerful  in  Stillwater,  Ballston,  Mil- 
ton, Galway,  Amsterdam,  Tribes  Hill,  and  other  places — result- 
ing in  a  spiritual  transformation  that  has  made  itself  felt  to  the 
present  day.     Of  the  work  in  vSchenectady  he  says: 

"  The  revival  is  now  very  powerful.  Such  a  scene  they 
never  before  witnessed.  More  than  one  hundred  have  been 
brought  to  rejoice  in  hope.  Besides  these,  we  had  more  than 
two  hundred  in  our  meeting  for  inquiry  anxious  for  their  souls, 
.  .  .  This  evening  will  never  be  forgotten.  .  .  .  The  scene 
is  beyond  description.  Did  you  ever  witness  two  hundred  sin- 
ners, with  one  accord,  in  one  place,  weeping  for  their  sins? 
Until  you  have  seen  this,  you  have  no  adequate  conception  of 
the  solemn  scene.  I  felt  as  tho  I  was  standing  on  the  verge  of 
the  eternal  world;  while  the  floor  under  my  feet  was  shaken 
by  the  trembling  of  anxious  souls  in  view  of  a  judgment  to 
come." 

Of  the  work  of  grace  in  Malta,  he  writes: 

"In  Malta  God's  Spirit  was  manifest  in  crushing  the  oppo- 
sition of  the  natural  heart  to  everything  holy,  as  is  seldom 
seen.  The  deist  and  Universalist,  the  drunkard,  the  gambler, 
and  the  swearer,  were  alike  made  the  subjects  of  the  heart- 
breaking work.  Four  months  ago  Christ  had  no  church  there. 
It  was  a  place  of  great  spiritual  dearth,  and  like  the  top  of 
Gilboa  had  never  been  wet  by  dew  or  rain.  But  the  Lord  has 
■now  converted  that  wilderness  into  a  fruitful  field.  They  have 
an  organized  church  of  eighty-five  members,  and  the  work  of 
conviction  is  going  on." 

It  was  about  this  time  he  began  keeping  a  diary,  and  the 
foregoing  paragraphs  from  it  have  given  a  little  idea  of  the 
work  in  those  places,  and  a  suggestion  of  the  spirit  and  interest 
that  prevailed  all  through  the  work  in  New  York  State. 

(3.)  Return  to  Connecticut  in  1820.— Mr.  Nettleton  re- 
turned to  Connecticut  in  the  summer  of  1820,  to  New  Haven, 
at  the  call  of  the  pastors,  as  there  were  indications  of  a  revival 
in  that  city,  especially  in  Yale  College.  His  time  was  mostly 
spent  in  New  Haven,  North  Killingworth,  North  Madison, 
Wethersfield,  Newington,  and  Farmington.  Yet  nearly  all 
the  congregations  in  New  Haven  County  shared  his  labors. 
He  worked  here  until  the  following  spring,  and,  as  at  other 
times,  an  abundant  harvest  was  garnered,  some  two  thousand 
souls  enlisted  in  the  kingdom. 


SECOND    ERA    OF    REVIVALS.  I3I 

In  Wethersfield,  where  the  church  numbered  two  hundred 
and  sixty,  it  was  increased  by  an  addition  of  two  hundred.  The 
following  paragraph  speaks  of  the  work  in  Farmington : 

"  Of  all  the  revivals  that  I  ever  witnessed,  none  have  so 
deeply  interested  my  heart.  None  appear  so  strikingly  to 
manifest  the  power  of  God,  or  the  excellency  of  the  Christian 
character.  It  is  beyond  anything  I  could  have  had  faith  to 
pray  for.  The  change  in  the  moral  aspect  of  things  is  astonish- 
ing. Many  who  have  been  very  far  from  God  and  righteousness 
have,  as  we  humbly  hope,  recently  been  brought  nigh  by  the 
blood  of  his  Son.  Some,  whose  moral  condition  appeared 
hopeless,  are  now  in  their  right  minds,  at  the  feet  of  Jesus. 
Many  of  the  professed  devotees  of  Mammon  have  recently 
parted  with  all  for  Christ.  A  large  class  of  this  community 
have  been  eagerly  engaged  in  the  pursuit  of  riches;  and  their 
clashing  interests,  combined  with  those  feelings  of  selfishness 
and  pride  which  avarice  fosters,  have  produced,  as  might  be 
expected,  quarrels  among  neighbors,  and  much  hostility  of 
feeling.  The  quelling  of  their  hostile  spirit  was  among  the 
first  visible  effects  of  the  Spirit  of  God.  Of  many,  who  have 
formerly  been  not  even  on  speaking  terms,  it  may  now  be  said, 
'See  how  these  Christians  love  each  other.'  " 

He  endeavored  again  in  the  spring  of  1821  to  secure  a  vaca- 
tion, by  going  to  Pittsfield  in  western  Massachusetts.  He 
remained  there  three  months,  but  it  was  largely  a  time  of  labor, 
working  in  Pittsfield,  Lenox,  and  Lee.  In  all  these  towns  the 
effort  was  abundantly  rewarded.  In  Lenox  the  additions  to 
the  church  numbered  ninety-one.  In  Pittsfield,  the  third  Sab- 
bath in  September,  more  than  eighty  entered  into  covenant  with 
the  church.  More  than  half  of  these  were  heads  of  families. 
One  writes  concerning  the  scene: 

"  It  was  a  very  impressive  sight  to  look  round  and  see  who 
they  were,  and  think  where  some  of  them  had  been,  to  behold 
them  coming  forward,  high  and  low,  rich  and  poor  together, 
and  kneeling  to  receive  the  baptismal  seal — to  hear  their  song, 
to  witness  their  emotions,  and  to  welcome  them  for  the  first 
time  to  the  table  of  the  Lord.  We  had  our  Simeons  and  Eliza- 
beths there.  And  that  day  some  sinners  were  awakened  by 
what  they  saw  and  heard  in  the  sanctuary." 

A  Year  of  Revival  Work. — In  the  fall  of  181 2  he  went  to 
Litchfield,  Conn.,  to  take  Dr.  Lyman  Beecher's  place,  who  was 


132  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

obliged  to  leave  for  a  while  on  account  of  impaired  health. 
The  church  was  in  an  unpromising  condition,  but  under  his 
management  things  revived  and-  seventy  hopeful  conversions 
were  the  result.  About  thirty-eight  made  public  profession  of 
their  faith.  This  stay  at  Litchfield  was  the  beginning  of  another 
tour  in  Connecticut,  that  covered  about  a  year.  The  awakening 
spread  into  many  towns  in  the  eastern  part  of  the  State,  and 
continued  for  two  years  or  more,  and  the  hopeful  cases  of  con- 
version numbered  some  thirteen  hundred  and  eighty.  Of  these 
eight  hundred  united  with  the  churches. 

IV.    Typhus  Fever  and  Subsequent  Broken    Health. 

During  this  series  of  labors,  no  doubt  in  his  personal  visita- 
tions, he  called  on  some  one  who  was  sick  with  typhus  fever. 
This  was  in  the  fall  of  1822.  His  own  health  at  this  time  was 
not  very  good,  owing  partly  to  overwork.  During  his  ten  years 
of  revival  service  he  had  preached  three  times  on  the  Sabbath, 
and  several  times  during  the  week.  He  was  soon  taken  down 
with  the  fever  and  his  life  was  many  times  despaired  of.  But 
he  finally  recovered  so  far  as  to  be  about;  but  for  two  years  he 
did  not  preach  at  all. 

Village  Hymns. — During  this  time  he  made  a  trip  to  Maine 
and  Canada;  but  the  greater  portion  of  the  time  was  given  to 
compiling  a  hymn  book,  a  work  contemplated  before  his  sickness. 
During  his  labors  he  felt  the  times  called  for  a  new  one.  The 
General  Association  of  Connecticut  had  taken  steps  toward  the 
preparation  of  such  a  book.  His  compilation  no  doubt  met  the 
need  widely  felt,  and  was  published  about  1824  and  called  "  Vil- 
lage Hymns." 

For  the  next  six  years,  from  1825  to  1830,  his  labors  were 
scattered  over  New  England,  New  York,  and  the  South.  His 
health  had  been  so  impaired  by  his  sickness  that  he  was  not 
able  to  work  so  constantly  and  energetically  as  heretofore,  and 
yet  good  results  always  followed  his  efforts. 

Visit  to  England. — He  was  so  poorly  in  the  spring  of  1831 
that  he  decided  on  a  trip  to  England.  The  following  very 
interesting  letter  w^as  written  to  a  friend  just  before  leaving  for 
his  trip  abroad: 

"  I  have  but  a  few  moments  to  write,  and  I  never  wrote  with 
such  fulness  of  heart.     Drs.  H.  and  G.,  and  others  you  know, 


SECOND    ERA    OF    REVIVALS.  I33 

contemplate  a  voyage  to  England.  My  friends  have  arranged 
for  me  to  go  with  them,  without  any  agency  of  my  own.  But 
if  I  go,  it  is  not  to  labor,  and  entirely  at  my  own  expense.  If 
you  hear  that  I  am  on  the  great  waters,  do  remember  me.  I 
never  loved  my  friends  so  ardently  as  since  I  have  been  think- 
ing of  this  voyage.  I  can  not  tell  you  on  paper  the  ten  thousand 
tender  recollections  that  have  crowded  on  my  mind." 

He  spent  something  over  a  year  abroad,  traveling  in  Eng- 
land, Scotland,  and  Ireland.  He  frequently  preached  and  was 
often  called  on  to  give  an  account  of  American  revivals.  On 
account  of  the  zeal  of  some  workers  in  America,  to  whom  we 
have  before  referred,  the  people  abroad  had  become  very 
unfavorably  impressed  with  the  accounts  of  the  revival  work, 
and  so  he  had  constantly  to  strive  to  disabuse  their  minds  of 
such  things,  showing  them  that  the  most  efficient  and  wise  min- 
isters in  America  did  not  approve  of  such  methods  and  en- 
deavored to  discourase  them. 


V.   Closing  Years  of  Life  at  East  Windsor. 

He  returned  to  America  in  August,  1832,  and  labored  for  a 
few  months  in  New  England  and  then  went  South.  While  in 
the  South  he  received  a  letter  informing  him  that  he  had  been 
appointed  professor  of  pastoral  duty  in  the  Theological  Insti- 
tute just  organized  at  East  Windsor  in  Connecticut,  now  Hart- 
ford Theological  Seminary.  Altho  deeply  interested  in  the 
work  and  the  plans,  he  decided  not  to  accept,  on  the  ground 
that  his  health  would  not  bear  such  close  confinement  as  the 
work  would  necessarily  require.  He  did,  however,  give  some 
lectures  from  time  to  time,  and  they  were  very  highly  appreci- 
ated by  all  the  students. 

Ten  Years  at  East  Windsor. — For  the  last  ten  years  of 
his  life  Dr.  Nettleton  made  East  Windsor  his  home,  altho 
spending  his  winters  in  the  South.  In  previous  years  he  had 
been  offered  the  title  of  D.D.,  but  would  not  accept  the  degree. 
In  1839  it  was  tendered  him  again,  and  while  still  objecting 
he  was  finally  induced  to  accept,  after  the  following  friendly 
advice  had  been  given  him  by  a  friend,  by  relating  an  anecdote, 
as  follows : 

"A  man  once  said  to  an  aged  clergyman,  'My  neighbors  are 
slandering  me,  and  what  shall  I  do?'     'Do  your  duty,'  said  the 


134  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

clergyman,  'and  think  nothing  about  it.  If  they  are  disposed 
to  throw  mud,  let  them  throw  mud,  but  do  not  attempt  to  wipe 
it  off,  lest  you  wipe  it  all  over  you.'  " 

The  Last  Year  of  Life. — During  the  last  year  of  his  life 
he  was  a  great  sufferer,  but  he  bore  all  without  a  murmur  and 
occupied  himself  a  good  deal  of  the  time  by  reading.  He  read 
the  "History  of  the  Reformation,"  Gaussen  on  "Inspiration," 
"  History  of  the  Great  Awakening,"  the  works  of  the  younger 
Edwards  and  those  of  Emmons  and  Fuller.  He  was  fond  of 
speaking  of  his  experiences  in  his  life-work,  and  of  the  "many 
rejoicings"  he  had  had  in  the  labors.  He  enjoyed  seeing  his 
friends  and  ministerial  brethren  and  conversing  with  them.  A 
friend  on  one  occasion  finding  him  in  great  pain  said,  "  I  hope 
the  Lord  will  give  you  patience."  He  replied  by  saying,  "I 
have  need  of  patience."  During  the  further  conversation,  he 
said  the  228th  Village  Hymn  had  been  running  in  his  mind. 
We  give  a  quotation  from  it: 

"  Begone  unbelief! 

My  Savior  is  near; 
And  for  tny  relief 

Will  surely  appear. 
By  prayer  let  me  wrestle 

And  He  will  perform  : 
With  Christ  in  the  vessel, 

I  smile  at  the  storm. 

"  His  love  in  time  past 

Forbids  me  to  think 
He'll  leave  me  at  last 

In  trouble  to  sink : 
Tho  painful  at  present, 

'Twill  cease  before  long, 
And  then,  oh !  how  pleasant 

The  Conqueror's  song!" 

In  January,  1843,  he  sent  the  following  note  to  the  Seminary 
Church : 

"  The  Rev.  Mr.  Nettleton  sends  his  very  affectionate  regards 
to  the  members  of  this  church,  requesting  an  interest  in  their 
prayers,  that  God  would  sanctify  him  wholly  in  spirit,  in  soul, 
and  in  body,  and  prepare  him  for  the  solemn  hour  of  exchang- 
ing worlds,  whenever  it  shall  come." 

He  died  May  16,  1844.  His  last  words  were:  "While  ye 
have  the  light,  walk  in  the  light." 


SECOND    ERA    OF    REVIVALS.  1 35 

General  Estimate  of  the  Man. — Dr.  Nettleton's  life  was 
inarvelously  useful  and  helpful.  I  never  heard  the  opinion 
expressed  that  he  was  either  a  great  or  a  very  learned  man ;  but 
I  never  heard  those  who  knew  him  intimately  question  his 
goodness.  He  was  a  most  godly  man,  serious,  circumspect, 
discreet,  and  gifted  with  rare  discrimination,  enabling  him  to 
know  and  read  men,  and  greatly  aiding  him  to  adapt  himself 
and  his  instructions  to  men  in  their  various  moods,  with  their 
different  peculiarities,  prejudices,  conditions,  and  preposses- 
sions. He  had  power  to  prevail  with  God  and  man.  His  rare 
success  is  not  to  be  attributed  to  his  greatness,  nor  to  his  native 
sagacity,  nor  to  the  happy  combination  of  gifts  constitutional 
or  natural,  nor  to  everything  combined  in  him,  so  much  as  to 
his  holiness.  He  walked  with  God,  knew  and  trusted  God. 
He  had  a  mighty  faith.  He  found  out  how  much  God  loved 
men,  and  he  was  brought  into  sympathy  with  God  for  the  sal- 
vation of  men.  His  perception  of  the  guilt  and  doom  of  sinners 
was  intense  and  absorbed  him.  He  was  a  man  whose  religious 
development  would  lead  him  to  cry  out  while  prostrated  on  the 
cold  ground  at  the  midnight  hour,  "  Give  me  souls  or  I  die!" 


SECTION   SECOND. 
Revivals  Under  President  Finney.* 

Personal  Reminiscences. — I  first  became  acquainted  with 
Mr.  Finney  about  1830-31.  He  was  very  approachable,  and 
treated  me  very  graciously,  and  in  all  our  subsequent  inter- 
course, tho  I  was  so  young,  he  was  as  a  father  to  me.  After 
some  years  elapsed  he  came  again  to  New  York,  and  was  in  my 
family  several  weeks.  Subsequently  and  during  all  his  labors 
in  New  York  it  was  my  great  privilege  to  see  him  frequently. 
I  think  my  last  meeting  with  him  was  at  his  own  home  at  Ober- 
lin,  several  years  before  his  death. 

Mr.  Finney  occupies,  in  the  revival  history  of  the  earlier 
part  of  the  present  century,  a  larger  and  more  conspicuous 
place,  I  think,  than  any  other  man.  This  was  due  to  the  long 
continuance  of  his  labors,  with  the  wonderful  success  attending 

*  Drawn  largely  from  the  Memoir  of  Rev.  Charles  G.  Finney,  written 
by  himself .     New  York  :  A.  S.  Barnes  &  Co.,  1876. 


136  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

them,  and  the  marvelous  thoroughness  of  his  work.  The  depth 
of  conviction  in  his  converts  was,  I  think,  unequaled,  unless  in 
the  revivals  under  Edwards.  Often  men  seemed  to  be  torn  and 
rent  before  the  evil  one  could  be  forced  to  quit  the  possessed. 

No  such  thing-  as  a  just  history  of  the  work  of  this  remark- 
able man  is  possible  in  the  space  to  be  allotted  to  him  in  this 
volume;  altho  from  the  peculiarities  of  the  case,  the  statement 
must  of  necessity  be  somewhat  fuller  than  in  the  case  of  most 
of  the  other  evangelists. 

I.    Mr.    Finney's  Early  Life  and  Training. 

The  key  to  Mr.  Finney's  peculiarities  is  to  be  found  in  his 
early  life  and  experiences.  Charles  G.  Finney  was  born  in 
Warren,  Litchfield  county.  Conn.,  August  29,  1792,  nine  years 
after  Nettleton  was  born.  We  quote  a  brief  account  of  his 
early  life  and  experiences  from  his  "  Memoir,"  written  by  him- 
self. It  explains  many  of  the  characteristics  of  his  later  life 
that  would  otherwise  be  inexplicable: 

"  When  I  was  about  two  years  old,  my  father  removed  to 
Oneida  county,  N.  Y.,  which  was  at  that  time,  to  a  great 
extent,  a  wilderness.  No  religious  privileges  were  enjoyed  by 
the  people.  Very  few  religious  books  were  to  be  had.  The 
new  settlers,  being  mostly  from  New  England,  almost  imme- 
diately established  common  schools;  but  they  had  among  them 
very  little  intelligent  preaching  of  the  Gospel.  I  enjo5^ed  the 
privileges  of  a  common  school,  summer  and  winter,  until  I  was 
fifteen  or  sixteen  years  old,  I  believe;  and  advanced  so  far  as 
to  be  supposed  capable  of  teaching  a  common  school  myself,  as 
common  schools  were  then  conducted. 

Irreligious  Environment. — "  My  parents  were  neither  of 
them  professors  of  religion,  and,  I  believe,  among  our  neigh- 
bors there  were  very  few  religious  people.  I  seldom  heard  a 
sermon,  unless  it  was  an  occasional  one  from  some  traveling 
minister,  or  some  miserable  holding  forth  of  an  ignorant 
preacher  who  would  sometimes  be  found  in  that  country.  I 
recollect  very  well  that  the  ignorance  of  the  preachers  that  I 
heard  was  such  that  the  people  would  return  from  meeting  and 
spend  a  considerable  time  in  irrepressible  laughter  at  the 
strange  mistakes  which  had  been  made  and  the  absurdities 
which  had  been  advanced. 


SECOND    ERA    OF    REVIVALS.  I37 

"In  the  neighborhood  of  my  father's  residence  we  had  just 
erected  a  meeting-house  and  settled  a  minister,  when  my  father 
was  induced  to  remove  again  into  the  wilderness  skirting  the 
southern  shore  of  Lake  Ontario,  a  little  south  of  Sackett's  Har- 
bor. Here  again  I  lived  for  several  years,  enjoying  no  better 
religious  privileges  than  I  had  in  Oneida  county. 

"  When  about  twenty  years  old  I  returned  to  Connecticut, 
and  from  thence  went  to  New  Jersey,  near  New  York  city,  and 
engaged  in  teaching.  I  taught  and  studied  as  best  I  could; 
and  twice  returned  to  New  England  and  attended  a  high  school 
for  a  season.  While  attending  the  high  school  I  meditated 
going  to  Yale  College.  My  preceptor  was  a  graduate  of  Yale, 
but  he  advised  me  not  to  go.  He  said  it  would  be  a  loss  of 
time,  as  I  could  easily  accomplish  the  whole  curriculum  of 
study  pursued  at  that  institution  in  two  years;  whereas  it 
would  cost  me  four  years  to  graduate.  He  presented  such  con- 
siderations as  prevailed  with  me,  and  as  it  resulted,  I  failed  to 
pursue  my  school  education  any  further  at  that  time.  How- 
ever, afterward  I  acquired  some  knowledge  of  Latin,  Greek, 
and  Hebrew.  But  I  was  never  a  classical  scholar,  and  never 
possessed  so  much  knowledge  of  the  ancient  languages  as  to 
think  myself  capable  of  independently  criticizing  our  English 
translation  of  the  Bible. 

"  The  teacher  to  whom  I  have  referred  wished  me  to  join 
him  in  conducting  an  academy  in  one  of  the  Southern  States. 
I  was  inclined  to  accept  his  proposal,  with  the  design  of  pur- 
suing and  completing  my  studies  under  his  instruction.  But 
when  I  informed  my  parents,  whom  I  had  not  seen  for  four 
•years,  of  my  contemplated  movement  south,  they  both  came 
immediately  after  me  and  prevailed  on  me  to  go  home  with 
them  to  Jefferson  county,  N.  Y.  After  making  them  a 
visit,  I  concluded  to  enter,  as  a  student,  the  law  office  of  Squire 
W ,  at  Adams,  in  that  county.     This  was  in  1818.   .   .  . 

"  When  I  was  teaching  school  in  New  Jersey,  the  preaching 
in  the  neighborhood  was  chiefly  in  German.  I  do  not  think  I 
heard  half  a  dozen  sermons  in  English  during  my  whole  stay 
in  New  Jersey,  which  was  about  three  years. 

"  Thus  when  I  went  to  Adams  to  study  law,  I  was  almost  as 
ignorant  of  religion  as  a  heathen.  I  had  been  brought  up 
mostly  in  the  woods.  I  had  very  little  regard  for  the  Sabbath, 
and  had  no  definite  knowledge  of  religious  truth. 


138  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Attention  Turned  to  Religion.—"  At  Adams,  for  the  first 
time,  I  sat  statedly,  for  a  length  of  time,  under  an  educated 
ministry.  Rev.  George  W.  Gale,  from  Princeton,  N.  J.,  be- 
came, soon  after  I  went  there,  pastor  of  the  Presbyterian  church 
in  that  place.  His  preaching  was  of  the  old-school  type — that 
is,  it  was  thoroughly  Calvinistic;  and  whenever  he  came  out 
with  the  doctrines,  which  he  seldom  did,  he  would  preach  what 
has  been  called  hyper-Calvinism.   .   .   . 

"  I  had  never,  until  this  time,  lived  where  I  could  attend  a 
stated  prayer-meeting.  As  one  was  held  by  the  church  near 
our  office  every  week,  I  used  to  attend  and  listen  to  the  prayers, 
as  often  as  I  could  be  excused  from  business  at  that  hour. 

"  In  studying  elementary  law,  I  found  the  old  authors  fre- 
quently quoting  the  Scriptures,  and  referring  especially  to  the 
Mosaic  institutes  as  authority  for  many  of  the  great  principles 
of  common  law.  This  excited  my  curiosity  so  much  that  I 
went  and  purchased  a  Bible,  the  first  I  had  ever  owned;  and 
whenever  I  found  a  reference  by  the  law  authors  to  the  Bible, 
I  turned  to  the  passage  and  consulted  it  in  its  connection.  This 
soon  led  to  my  taking  a  new  interest  in  the  Bible,  and  I  read 
and  meditated  on  it  much  more  than  I  had  ever  done  before  in 
my  life.     However,  much  of  it  I  did  not  understand.   .   .   . 

"  But  as  I  read  my  Bible  and  attended  the  prayer-meetings, 
heard  Mr.  Gale  preach  and  conversed  with  him,  with  the  elders 
of  the  church  and  with  others  from  time  to  time,  I  became  very 
restless.  A  little  consideration  convinced  me  that  I  was  by  no 
means  in  a  state  of  mind  to  go  to  heaven  if  I  should  die.  It 
seemed  to  me  that  there  must  be  something  in  religion  that 
was  of  infinite  importance;  and  it  was  soon  settled  with  me 
that  if  the  soul  was  immortal  I  needed  a  great  change  in  my 
inward  state  to  be  prepared  for  happiness  in  heaven.  But  still 
my  mind  was  not  made  up  as  to  the  truth  or  falsehood  of  the 
Gospel  and  of  the  Christian  religion.  The  question,  however, 
was  of  too  much  importance  to  allow  me  to  rest  in  any  uncer- 
tainty on  the  subject. 

"  I  was  particularly  struck  with  the  fact  that  the  prayers 
that  I  had  listened  to  from  week  to  week  were  not,  that  I 
could  see,  answered.  Indeed,  I  understood  from  their  utter- 
ances in  prayer,  and  from  other  remarks  in  their  meetings,  that 
those  who  offered  them  did  not  regard  them  as  answered. 

"When  I  read  my  Bible  I  learned  what  Christ  had  said  in 


,         SECOND    ERA    OF    REVIVALS.  1 39 

regard  to  prayer,  and  answers  to  prayer.  He  had  said,  'Ask 
and  ye  shall  receive;  seek  and  ye  shall  find;  knock  and  it  shall 
be  opened  unto  you.  For  every  one  that  asketh  receiveth,  and 
he  that  seeketh  findeth,  and  to  him  that  knocketh  it  shall  be 
opened.'  I  read  also  what  Christ  affirms,  that  God  is  more 
willing  to  give  His  Holy  Spirit  to  them  that  ask  Him  than 
earthly  parents  are  to  give  good  gifts  to  their  children.  I  heard 
them  pray  continually  for  the  outpouring  of  the  Holy  Spirit, 
and  as  often  confess  that  they  did  not  receive  what  they  asked 
for. 

"  They  exhorted  each  other  to  wake  up  and  be  engaged,  and 
to  pray  earnestly  for  a  revival  of  religion,  asserting  that  if  they 
did  their  duty,  prayed  for  the  outpouring  of  the  Spirit,  and 
were  in  earnest,  that  the  Spirit  of  God  would  be  poured  out, 
that  they  would  have  a  revival  of  religion,  and  that  the  impeni- 
tent would  be  converted.  But  in  their  prayer  and  conference 
meetings  they  would  continually  confess,  substantially,  that 
they  were  making  no  progress  in  securing  a  revival  of  religion. 

"  This  inconsistency,  the  fact  that  they  prayed  so  much  and 
were  not  answered,  was  a  sad  stumbling-block  to  me.  I  knew 
not  what  to  make  of  it.  It  was  a  question  in  my  mind  whether 
I  was  to  understand  that  these  persons  were  not  truly  Chris- 
tians, and  therefore  did  not  prevail  with  God ;  or  did  I  mis- 
understand the  promises  and  teachings  of  the  Bible  on  the 
subject;  or  was  I  to  conclude  that  the  Bible  was  not  true? 
Here  was  something  inexplicable  to  me;  and  it  seemed,  at  one 
time,  that  it  would  almost  drive  me  into  skepticism.  It  seemed 
to  me  that  the  teachings  of  the  Bible  did  not  at  all  accord  with 
the  facts  which  were  before  my  eyes. 

"  On  one  occasion,  when  I  was  in  one  of  the  prayer-meetings, 
I  was  asked  if  I  did  not  desire  that  they  should  pray  for  me.  I 
told  them,  no;  because  I  did  not  see  that  God  answered  their 
prayers.  I  said,  'I  suppose  I  need  to  be  prayed  for,  for  I  am 
conscious  that  I  am  a  sinner;  but  I  do  not  see  that  it  will  do 
any  good  for  you  to  pray  for  me ;  for  you  are  continually  ask- 
ing, but  you  do  not  receive.  You  have  been  praying  for  a 
revival  of  religion  ever  since  I  have  been  in  Adams,  and  yet 
you  have  it  not.  You  have  been  praying  for  the  Holy  Spirit 
to  descend  upon  yourselves,  and  yet  complaining  of  your  lean- 
ness.'  I  recollect  having  used  this  expression  at  that  time: 
'You  have  prayed  enough  since  I  have  attended  these  meetings 


140  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

to  have  prayed  the  devil  out  of  Adams,  if  there  is  any  virtue  in 
your  prayers.  But  here  you  are  praying  on,  and  complaining 
still.'  I  was  quite  in  earnest  in  what  I  said,  and  not  a  little 
irritable,  I  think,  in  consequence  of  my  being  brought  so  con- 
tinually face  to  face  with  religious  truth ;  which  was  a  new  state 
of  things  to  me. 

"  But  on  further  reading  of  my  Bible,  it  struck  me  that  the 
reason  why  their  prayers  were  not  answered  was  because  they 
did  not  comply  with  the  revealed  condition  upon  which  God 
had  promised  to  answer  prayer ;  that  they  did  not  pray  in  faith, 
in  the  sense  of  expecting  God  to  give  them  the  things  that  they 
asked  for.   .   ,   . 

Roused  to  His  Need  of  Salvation. — "This  being  settled, 
I  was  brought  face  to  face  with  the  question  whether  I  would 
accept  Christ  as  presented  in  the  Gospel,  or  pursue  a  worldly 
course  of  life.  At  this  period,  my  mind,  as  I  have  since  known, 
was  so  much  impressed  by  the  Holy  Spirit  that  I  could  not 
long  leave  this  question  unsettled,  nor  could  I  long  hesitate 
between  the  two  courses  of  life  presented  to  me. 

"On  a  Sabbath  evening,  in  the  autumn  of  182 1,  I  made  up  my 
mind  that  I  would  settle  the  question  of  my  soul's  salvation  at 
once,  that  if  it  were  possible  I  would  make  my  peace  with  God. 
But  as  I  was  very  busy  in  the  affairs  of  the  office,  I  knew  that 
without  great  firmness  of  purpose  I  should  never  effectually 
attend  to  the  subject.  I,  therefore,  then  and  there  resolved,  as 
far  as  possible,  to  avoid  all  business,  and  everything  that  would 
divert  my  attention,  and  to  give  myself  wholly  to  the  work  of 
securing  the  salvation  of  my  soul.  I  carried  this  resolution 
into  execution  as  sternly  and  thoroughly  as  I  could.  I  was, 
however,  obliged  to  be  a  good  deal  in  the  office.  But  as  the 
providence  of  God  would  have  it,  I  was  not  much  occupied 
either  on  Monday  or  Tuesday ;  and  had  opportunity  to  read  my 
Bible  and  engage  in  prayer  most  of  the  time. 

"  But  I  was  very  proud  without  knowing  it.  I  had  supposed 
that  I  had  not  much  regard  for  the  opinions  of  others,  whether 
they  thought  this  or  that  in  regard  to  myself;  and  I  had  in  fact 
been  quite  singular  in  attending  prayer-meetings,  and  in  the 
degree  of  attention  that  I  had  paid  to  religion,  while  in  Adams. 
In  this  respect  I  had  been  so  singular  as  to  lead  the  church  at 
times  to  think  that  I  must  be  an  anxious  inquirer.  But  I 
found,    when   I   came  to  face   the  question,   that  I  was   very 


SECOND    ERA    OF    REVIVALS. 


141 


unwilling  to  have  any  one  know  that  I  was  seeking  the  salva- 
tion of  my  soul.  When  I  prayed  I  would  only  whisper  my 
prayer,  after  having  stopped  the  keyhole  to  the  door,  lest  some 
one  should  discover  that  I  was  engaged  in  prayer.  Before  that 
time  I  had  my  Bible  lying  on  the  table  with  the  law-books;  and 
it  never  had  occurred  to  me  to  be  ashamed  of  being  found 
reading  it,  any  more  than  I  should  be  ashamed  of  being  found 
reading  any  of  my  other  books. 

"  But  after  I  had  addressed  myself  in  earnest  to  the  subject 
of  my  own  salvation,  I  kept  my  Bible,  as  much  as  I  could,  out 
of  sight.  If  I  was  reading  it  when  anybody  came  in,  I  would 
throw  my  law-books  upon  it,  to  create  the  impression  that  I 
had  not  had  it  in  my  hand.  Instead  of  being  outspoken  and 
willing  to  talk  with  anybody  and  everybody  on  the  subject  as 
before,  I  found  myself  unwilling  to  converse  with  anybody.  I 
did  not  want  to  see  my  minister,  because  I  did  not  want  to  let 
him  know  how  I  felt,  and  I  had  no  confidence  that  he  would 
understand  my  case  and  give  me  the  direction  that  I  needed. 
For  the  same  reasons  I  avoided  conversation  with  the  elders  of 
the  church,  or  with  any  of  the  Christian  people.  I  was  ashamed 
to  let  them  know  how  I  felt,  on  the  one  hand;  and  on  the  other, 
I  was  afraid  they  would  misdirect  me.  I  felt  myself  shut  up 
to  the  Bible. 

Under  Deepening  Conviction. — "  During  Monday  and 
Tuesday  my  convictions  increased;  but  still  it  seemed  as  if  my 
heart  grew  harder.  I  could  not  shed  a  tear;  I  could  not  pray. 
I  had  no  opportunity  to  pray  above  my  breath ;  and  frequently 
I  felt  that  if  I  could  be  alone  where  I  could  use  my  voice  and 
let  myself  out,  I  should  find  relief  in  prayer.  I  was  shy,  and 
avoided,  as  much  as  I  could,  speaking  to  anybody  on  any  sub- 
ject. .  I  endeavored,  however,  to  do  this  in  a  way  that  would 
excite  no  suspicion,  in  any  mind,  that  I  was  seeking  the  salva- 
tion of  my  soul. 

"Tuesday  night  I  had  become  very  nervous;  and  in  the 
night  a  strange  feeling  came  over  me  as  if  I  was  about  to  die. 
I  knew  that  if  I  did  I  should  sink  down  to  hell;  but  I  quieted 
myself  as  best  I  could  until  morning. 

*'  At  an  early  hour  I  started  for  the  office.  But  just  before  I 
arrived  at  the  office  something  seemed  to  confront  me  with 
questions  like  these;  indeed,  it  seemed  as  if  the  inquiry  was 
within  myself,  as  if  an  inward  voice  said  to  me,  'What  are  you 


142  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

waiting  for?  Did  you  not  promise  to  give  your  heart  to  God? 
And  what  are  you  trying  to  do?  Are  you  endeavoring  to  work 
out  a  righteousness  of  your  own?' 

"Just  at  this  point  the  whole  question  of  Gospel  salvation 
opened  to  my  mind  in  a  manner  most  marvelous  to  me  at  the 
time.  I  think  I  then  saw,  as  clearly  as  I  ever  have  in  my  life, 
the  reality  and  fulness  of  the  atonement  of  Christ.  I  saw  that 
His  work  was  a  finished  work;  and  that  instead  of  having  or 
needing  any  righteousness  of  my  own  to  recommend  me  to 
God,  I  had  to  submit  myself  to  the  righteousness  of  God  through 
Christ.  Gospel  salvation  seemed  to  me  to  be  an  offer  of  some- 
thing to  be  accepted ;  and  that  it  was  full  and  complete,  and 
that  all  that  was  necessary  on  my  part  was  to  get  my  own  con- 
sent to  give  up  my  sins  and  accept  Christ.  Salvation,  it 
seemed  to  me,  instead  of  being  a  thing  to  be  wrought  out  by 
m)''  own  works  was  a  thing  to  be  found  entirely  in  the  Lord 
Jesus  Christ,  who  presented  Himself  before  me  as  my  God  and 
my  Savior. 

"Without  being  distinctly  aware  of  it,  I  had  stopped  in  the 
street  right  where  the  inward  voice  seemed  to  arrest  me.  How 
long  I  remained  in  that  position  I  can  not  say.  But  after  this 
distinct  revelation  had  stood  for  some  little  time  before  my 
mind,  the  question  seemed  to  be  put,  'Will  you  accept  it  now, 
to-day?'  I  replied,  'Yes;  I  will  accept  it  to-day,  or  I  will  die 
in  the  attempt. ' 

"  North  of  the  village,  and  over  a  hill,  lay  a  piece  of  woods, 
in  which  I  was  in  the  almost  daily  habit  of  walking,  more  or 
less,  when  it  was  pleasant  weather.  It  was  now  October,  and 
the  time  was  past  for  my  frequent  walks  there.  Nevertheless, 
instead  of  going  to  the  office,  I  turned  and  bent  my  course 
toward  the  woods,  feeling  that  I  must  be  alone  and  away  from 
all  human  eyes  and  ears,  so  that  I  could  pour  out  my  prayer  to 
God. 

"  But  still  my  pride  must  show  itself.  As  I  went  over  the 
hill,  it  occurred  to  me  that  some  one  might  see  me  and  suppose 
that  I  was  going  away  to  pray.  Yet  probably  there  was  not  a 
person  upon  earth  that  would  have  suspected  such  a  thing  had 
he  seen  me  going.  But  so  great  was  my  pride,  and  so  much 
was  I  possessed  with  the  fear  of  man,  that  I  recollect  that  I 
skulked  along  under  the  fence  till  I  got  so  far  out  of  sight  that 
no  one  from  the  village  could  see  me.     I  then  penetrated  into 


SECOND    ERA    OF    REVIVALS. 


143 


the  woods,  I  should  think  a  quarter  of  a  mile,  went  over  on  the 
other  side  of  the  hill,  and  found  a  place  where  some  large  trees 
had  fallen  across  each  other,  leaving  an  open  space  between. 
There  I  saw  I  could  make  a  kind  of  closet.  I  crept  into  this 
place  and  knelt  down  for  prayer.  As  I  turned  to  go  up  into 
the  woods,  I  recollect  to  have  said,  'I  will  give  my  heart  to 
God,  or  I  never  will  come  down  from  there. '  I  recollect  re- 
peating this  as  I  went  up — 'I  will  give  my  heart  to  God  before 
I  ever  come  down  again. ' 

**  But  when  I  attempted  to  pray  I  found  that  my  heart  would 
not  pray.  I  had  supposed  that  if  I  could  only  be  where  I  could 
speak  aloud,  without  being  overheard,  I  could  pray  freely. 
But  lo!  when  I  came  to  try,  I  was  dumb;  that  is,  I  had  nothing 
to  say  to  God ;  or  at  least  I  could  say  but  a  few  words,  and 
those  without  heart.  In  attempting  to  pray  I  would  hear  a 
rustling  in  the  leaves,  as  I  thought,  and  would  stop  and  look 
up  to  see  if  somebody  were  not  coming.  This  I  did  several 
times. 

On  the  Verge  of  Despair.— "  Finally  I  found  myself 
verging  fast  to  despair.  I  said  to  myself,  'I  can  not  pray,  my 
heart  is  dead  to  God,  and  will  not  pray. '  I  then  reproached 
myself  for  having  promised  to  give  my  heart  to  God  before  I 
left  the  woods.  When  I  came  to  try,  I  found  I  could  not  give 
my  heart  to  God.  My  inward  soul  hung  back,  and  there  was 
no  going  out  of  my  heart  to  God.  I  began  to  feel  deeply  that 
it  was  too  late ;  that  it  must  be  that  I  was  given  up  of  God  and 
was  past  hope. 

"  The  thought  was  pressing  me  of  the  rashness  of  my  prom- 
ise, that  I  would  give  my  heart  to  God  that  day  or  die  in  the 
attempt.  It  seemed  to  me  as  if  that  was  binding  upon  my  soul; 
and  yet  I  was  going  to  break  my  vow.  A  great  sinking  and 
discouragement  came  over  me,  and  I  felt  almost  too  weak  to 
stand  upon  my  knees. 

"Just  at  this  moment  I  again  thought  I  heard  some  one 
approach  me,  and  I  opened  my  eyes  to  see  whether  it  were  so. 
But  right  there  the  revelation  of  my  pride  of  heart,  as  the  great 
difficulty  that  stood  in  the  way,  was  distinctly  shown  to  me. 
An  overwhelming  sense  of  my  wickedness  in  being  ashamed  to 
have  a  human  being  see  me  on  my  knees  before  God  took  such 
powerful  possession  of  me  that  I  cried  at  the  top  of  my  voice, 
and  exclaimed  that  I  would  not  leave  that  place  if  all  the  men 


144  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

on  earth  and  all  the  devils  in  hell  surrounded  me.  'What!'  I 
said,  'such  a  degraded  sinner  as  I  am,  on  my  knees  confessing 
my  sins  to  the  great  and  holy  God,  and  ashamed  to  have  any 
human  being,  and  a  sinner  like  myself,  find  me  on  my  knees 
endeavoring  to  make  my  peace  with  my  offended  God!'  The 
sin  appeared  awful,  infinite.  It  broke  me  down  before  the 
Lord. 

"Just  at  that  point  this  passage  of  Scripture  seemed  to  drop 
into  my  mind  with  a  flood  of  light:  'Then  shall  ye  go  and 
pray  unto  me,  and  I  will  hearken  unto  you.  Then  shall  ye  seek 
me  and  find  me,  when  ye  shall  search  for  me  with  all  your 
heart. '  I  instantly  seized  hold  of  this  with  my  heart.  I  had 
intellectually  believed  the  Bible  before;  but  never  had  the 
truth  been  in  my  mind  that  faith  was  a  voluntary  trust  instead 
of  an  intellectual  state.  I  was  as  conscious  as  I  was  of  my 
existence  of  trusting  at  that  moment  in  God's  veracity.  Some- 
how I  knew  that  that  was  a  passage  of  Scripture,  tho  I  do 
not  think  that  I  had  ever  read  it.  I  knew  that  it  was  God's 
word,  and  God's  voice,  as  it  were,  that  spoke  to  me.  I  cried  to 
Him,  'Lord,  I  take  Thee  at  Thy  word.  Now  Thou  knowest 
that  I  do  search  for  Thee  with  all  my  heart,  and  that  I  have 
come  here  to  pray  to  Thee ;  and  Thou  has  promised  to  hear  me. ' 

"That  seemed  to  settle  the  question  that  I  could  then,  that 
day,  perform  my  vow.  The  Spirit  seemed  to  lay  stress  upon 
that  idea  in  the  text,  'When  you  search  for  me  with  all  your 
heart. '  The  question  of  when — that  is,  of  the  present  time — 
seemed  to  fall  heavily  into  my  heart.  I  told  the  Lord  that  I 
should  take  Him  at  His  word;  that  He  could  not  lie;  and  that 
therefore  I  was  sure  that  He  heard  my  prayer,  and  that  He 
would  be  found  of  me. 

"  He  then  gave  me  many  other  promises,  both  from  the  Old 
and  the  New  Testament,  especially  some  most  precious  prom- 
ises respecting  our  Lord  Jesus  Christ.  I  never  can,  in  words, 
make  any  human  being  understand  how  precious  and  true  those 
promises  appeared  to  me.  I  took  them  one  after  the  other  as 
infallible  truth,  the  assertion  of  God  who  could  not  lie.  They 
did  not  seem  so  much  to  fall  into  my  intellect  as  into  my  heart, 
to  be  put  within  the  grasp  of  the  voluntary  powers  of  my  mind; 
and  I  seized  hold  of  them,  appropriated  them,  and  fastened 
upon  them  with  the  grasp  of  a  drowning  man. 

"  I  continued  thus  to  pray,  and  to  receive  and  appropriate 


SECOND    ERA    OF    REVIVALS. 


M5 


promises  for  a  long  time — I  know  not  how  long.  I  prayed  till 
my  mind  became  so  full  that,  before  I  was  aware  of  it,  I  was 
on  my  feet  and  tripping  up  the  ascent  toward  the  road.  The 
question  of  my  being  converted  had  not  so  much  as  arisen  to 
my  thought;  but  as  I  went  up,  brushing  through  the  leaves  and 
bushes,  I  recollect  saying  with  great  emphasis,  'If  I  am  ever 
converted,  I  will  preach  the  Gospel." 

"  I  soon  reached  the  road  that  led  to  the  village,  and  began 
to  reflect  upon  what  had  passed ;  and  I  found  that  my  mind  had 
become  most  wonderfully  quiet  and  peaceful.  I  said  to  myself: 
*What  is  this?  I  must  have  grieved  the  Holy  Ghost  entirely 
away.  I  have  lost  all  my  conviction.  I  have  not  a  particle  of 
concern  about  my  soul ;  and  it  must  be  that  the  Spirit  has  left 
me.'  'Why!'  thought  I,  'I  never  was  so  far  from  being  con- 
cerned about  my  own  salvation  in  my  life. ' 

"  Then  I  remembered  what  I  had  said  to  God  while  I  was 
on  my  knees — that  I  had  said  I  would  take  Him  at  His  word; 
and  indeed  I  recollected  a  good  many  things  that  I  had  said, 
and  concluded  that  it  was  no  wonder  that  the  Spirit  had  left 
me;  that  for  such  a  sinner  as  I  was  to  take  hold  of  God's  word 
in  that  way  was  presumption  if  not  blasphemy.  I  concluded 
that  in  my  excitement  I  had  grieved  the  Holy  Spirit,  and  per- 
haps committed  the  unpardonable  sin. 

The  Coming  of  Peace.—"  I  walked  quietly  toward  the 
village;  and  so  perfectly  quiet  was  my  mind  that  it  seemed  as 
if  all  nature  listened.  It  was  on  the  loth  of  October,  and  a 
very  pleasant  day.  I  had  gone  into  the  woods  immediately 
after  an  early  breakfast;  and  when  I  returned  to  the  village  I 
found  it  was  dinner-time.  Yet  I  had  been  wholly  unconscious 
of  the  time  that  had  passed;  it  appeared  to  me  that  I  had  been 
gone  from  the  village  but  a  short  time. 

"But  how  was  I  to  account  for  the  quiet  of  my  mind?  I 
tried  to  recall  my  convictions,  to  get  back  again  the  load  of  sin 
under  which  I  had  been  laboring.  But  all  sense  of  sin,  all 
consciousness  of  present  sin  or  guilt,  had  departed  from  me.  I 
said  to  myself,  'What  is  this,  that  I  can  not  arouse  any  sense  of 
guilt  in  my  soul,  as  great  a  sinner  as  I  am?'  I  tried  in  vain  to 
make  myself  anxious  about  my  present  state.  I  was  so  quiet 
and  peaceful  that  I  tried  to  feel  concerned  about  that,  lest  it 
should  be  a  result  of  my  having  grieved  the  Spirit  away.  But 
take  any  view  of  it  I  would,  I  could  not  be  anxious  at  all  about 

lO 


146  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

my  soul,  and  about  my  spiritual  state.  The  repose  of  my 
mind  was  unspeakably  great.  I  never  can  describe  it  in  words. 
The  thought  of  God  was  sweet  to  my  mind,  and  the  most  pro- 
found spiritual  tranquillity  had  taken  full  possession  of  me. 
This  was  a  great  mystery;  but  it  did  not  distress  or  perplex  me. 

"  I  went  to  my  dinner  and  found  I  had  no  appetite  to  eat. 

I  then  went  to  the  office  and  found  that  Squire  W had  gone 

to  dinner.  I  took  down  my  bass-viol,  and,  as  I  was  accustomed 
to  do,  began  to  play  and  sing  some  pieces  of  sacred  music.  But 
as  soon  as  I  began  to  sing  those  sacred  words  I  began  to  weep. 
It  seemed  as  if  my  heart  was  all  liquid ;  and  my  feelings  were 
in  such  a  state  that  I  could  not  hear  my  own  voice  in  singing 
without  causing  my  sensibility  to  overflow.  I  wondered  at 
this,  and  tried  to  suppress  my  tears,  but  could  not.  After  try- 
ing in  vain  to  suppress  my  tears,  I  put  up  my  instrument  and 
stopped  singing." 

Of  his  experience  in  the  evening  of  the  same  day,  when  left 
alone  in  the  office,  he  writes: 

"  All  my  feelings  seemed  to  rise  and  flow  out;  and  the  utter- 
ance of  my  heart  was,  'I  want  to  pour  my  whole  soul  out  to 
God. '  The  rising  of  my  soul  was  so  great  that  I  rushed  into 
the  room  back  of  the  front  office  to  pray. 

"There  was  no  fire  and  no  light  in  the  room;  nevertheless 
it  appeared  to  me  as  if  it  were  perfectly  light.  As  I  went  in 
and  shut  the  door  after  me,  it  seemed  to  me  as  if  I  met  the 
Lord  Jesus  Christ  face  to  face.  It  did  not  occur  to  me  then, 
nor  did  it  for  some  time  afterward,  that  it  was  wholly  a  mental 
state.  On  the  contrary,  it  seemed  to  me  that  I  saw  Him  as  I 
would  see  any  other  man.  He  said  nothing,  but  looked  at  me 
in  such  a  manner  as  to  break  me  right  down  at  His  feet.  I 
have  always  since  regarded  this  as  a  most  remarkable  state  of 
mind;  for  it  seemed  to  me  a  reality  that  He  stood  before  me, 
and  I  fell  down  at  His  feet  and  poured  out  my  soul  to  Him.  I 
wept  aloud  like  a  child,  and  made  such  confessions  as  I  could 
with  my  choked  utterance.  It  seemed  to  me  that  I  bathed  His 
feet  with  my  tears;  and  yet  I  had  no  distinct  impression  that  I 
touched  Him  that  I  can  recollect.   .   .   . 

"  How  long  I  continued  in  this  state,  with  this  baptism  con- 
tinuing to  roll  over  me  and  go  through  me,  I  do  not  know. 
But  I  know  it  was  late  in  the  evening  when  a  member  of  my 
choir — for  I  was  the  leader  of  the  choir — came  into  the  office  to 


SECOND    ERA    OF    REVIVALS. 


147 


see  me.  He  was  a  member  of  the  church.  He  found  me  in 
this  state  of  loud  weeping,  and  said  to  me,  'Mr.  Finney,  what 
ails  you?'  I  could  make  no  answer  for  some  time.  He  then 
said,  'Are  you  in  pain?'  I  gathered  myself- up  as  best  I  could, 
and  replied,  'No,  but  so  happy  that  I  can  not  live.' 

The  Great  Crisis. — Of  his  experience  that  night,  which 
was  the  great  turning-point  in  his  life,  he  writes: 

"  I  soon  fell  asleep,  but  almost  as  soon  awoke  again  on 
account  of  the  great  flow  of  the  love  of  God  that  was  in  my 
heart.  I  was  so  filled  with  love  that  I  could  not  sleep.  Soon  I 
fell  asleep  again,  and  awoke  in  the  same  manner.  When  I 
awoke,  this  temptation  would  return  upon  me,  and  the  love  that 
seemed  to  be  in  my  heart  would  abate ;  but  as  soon  as  I  was 
asleep,  it  was  so  warm  within  me  that  I  would  immediately 
awake.  Thus  I  continued  till,  late  at  night,  I  obtained  some 
sound  repose, 

"  When  I  awoke  in  the  morning  the  sun  had  risen  and  was 
pouring  a  clear  light  into  my  room.  Words  can  not  express  the 
impression  that  this  sunlight  made  upon  me.  Instantly  the 
baptism  that  I  had  received  the  night  before  returned  upon 
me  in  the  same  manner.  I  arose  upon  my  knees  in  the  bed 
and  wept  aloud  with  joy,  and  remained  for  some  time  too  much 
overwhelmed  with  the  baptism  of  the  Spirit  to  do  anything  but 
pour  out  my  soul  to  God.  It  seemed  as  if  this  morning's  bap- 
tism was  accompanied  with  a  gentle  reproof,  and  the  Spirit 
seemed  to  say  to  me,  'Will  you  doubt?  Will  you  doubt?'  I 
cried, 'No!  I  will  not  doubt;  I  can  not  doubt. '  He  then  cleared 
the  subject  up  so  much  to  my  mind  it  was  in  fact  impossible 
for  me  to  doubt  that  the  Spirit  of  God  had  taken  possession  of 
my  soul. 

"  In  this  state  I  was  taught  the  doctrine  of  justification  by 
faith  as  a  present  experience.  That  doctrine  had  never  taken 
any  such  possession  of  my  mind,  that  I  had  ever  viewed  it 
distinctly  as  a  fundamental  doctrine  of  the  Gospel.  Indeed,  I 
did  not  know  at  all  what  it  meant  in  the  proper  sense.  But  I 
could  now  see  and  understand  what  was  meant  by  the  passage, 
'Being  justified  by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ.'  I  could  see  that  the  moment  I  believed, 
while  up  in  the  woods,  all  sense  of  condemnation  had  entirely 
dropped  out  of  my  mind;  and  from  that  moment  I  could  not 
feel  a  sense  of  guilt  or  condemnation  by  any  effort  that  I  could 


148  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

make.  My  sense  of  guilt  was  gone;  my  sins  were  gone;  and  I 
do  not  think  I  felt  any  more  sense  of  guilt  than  if  I  never  had 
sinned. 

"  This  was  just  the  revelation  that  I  needed.  I  felt  myself 
justified  by  faith;  and,  so  far  as  I  could  see,  I  was  in  a  state  in 
which  I  did  not  sin.  Instead  of  feeling  that  I  was  sinning  all 
the  time,  my  heart  was  so  full  of  love  that  it  overflowed.  My 
cup  ran  over  with  blessing  and  with  love;  and  I  could  not  feel 
that  I  was  sinning  against  God.  Nor  could  I  recover  the  least 
sense  of  guilt  for  my  past  sins.  Of  this  experience  I  said  noth- 
ing that  I  recollect  at  the  time  to  anybody — that  is,  of  this 
experience  of  justification." 

Personal  Reminiscences.— Among  the  high  Christian  ex- 
periences with  which  I  have  been  more  or  less  familiar,  none 
excel  those  of  Mr.  Finney.  They  were  such  as  I  should  not 
have  looked  for  in  a  man  constituted  as  he  was.  I  know  he 
was  a  man  of  great  sensibility;  still  when  brought  face  to  face 
with  the  giant,  he  was  transformed  into  a  little  weeping  child, 
with  Mary  at  the  feet  of  Jesus.  This  was  not  what  I  would 
have  looked  for.  He  seemed  too  rugged,  too  masculine,  for 
such  experiences. 

It  seemed  to  me  that  most  persons  would  know  so  little  of 
Mr.  Finney  that  something  more  would  be  necessary  than 
simply  to  give  an  account  of  his  work  in  connection  with  re- 
vivals; hence  this  necessarily  brief  history  of  the  period  before 
the  commencement  of  his  more  public  life. 

Beginning  His  Christian  Work. — When  he  was  first 
deeply  impressed,  he  had  an  intuition  that  if  he  should  be  con- 
verted it  would  result  in  his  giving  up  the  law  and  going  to 
preaching.  After  the  wonderful  baptisms  of  the  Spirit,  tho 
much  attached  to  his  profession,  he  became  quite  willing  to 
preach  the  Gospel.  Of  the  formation  of  his  new  purpose  he 
gives  the  following  account: 

"  Nay,  I  found  that  I  was  unwilling  to  do  anything  else.  I 
had  no  longer  any  desire  to  practise  law.  Everything  in  that 
direction  was  shut  up,  and  had  no  longer  any  attractions  for 
me  at  all.  I  had  no  disposition  to  make  money.  I  had  no 
hungering  and  thirsting  after  worldly  pleasures  and  amuse- 
ments in  any  direction.  My  whole  mind  was  taken  up  with 
Jesus  and  His  salvation  ;  and  the  whole  world  seemed  to  me  of 
very  little  consequence.     Nothing,  it  seemed  to  me,  could  be 


SECOND    ERA    OF    REVIVALS.  I49 

put  in  competition  with  the  worth  of  souls;  and  no  labor,  I 
thought,  could  be  so  sweet,  and  no  employment  so  exalted,  as 
that  of  holding  up  Christ  to  a  dying  world. 

"With  this  impression,  as  I  said,  I  sallied  forth  to  converse 
with  any  with  whom  I  might  meet.  I  first  dropped  in  at  the 
shop  of  a  shoemaker,  who  was  a  pious  man,  and  one  of  the  most 
praying  Christians,  as  I  thought,  in  the  church.  I  found  him 
in  conversation  with  a  son  of  one  of  the  leaders  of  the  church ; 

and  this  young  man  was  defending  Universalism.     Mr.  W , 

the  shoemaker,  turned  to  me  and  said,  'Mr.  Finney,  what  do 
you  think  of  the  argument  of  this  young  man?'  and  he  then 
stated  what  he  had  been  saying  in  defense  of  Universalism. 
The  answer  appeared  to  me  so  ready  that  in  a  moment  I  was 
enabled  to  blow  his  argument  to  the  wind.  The  young  man 
saw  at  once  that  his  argument  was  gone;  and  he  rose  up  with- 
out making  any  reply,  and  went  suddenly  out.  But  soon  I 
observed,  as  I  stood  in  the  middle  of  the  room,  that  the  young 
man,  instead  of  going  along  the  street,  had  passed  around  the 
shop,  had  climbed  over  the  fence,  and  was  steering  straight 
across  the  fields  toward  the  woods.  I  thought  no  more  of  it 
until  evening,  when  the  young  man  came  out,  and  appeared  to 
be  a  bright  convert,  giving  a  relation  of  his  experience.  He 
went  into  the  woods,  and  there,  as  he  said,  gave  his  heart  to 
God. 

"  I  spoke  with  many  persons  that  day,  and  I  believe  the 
Spirit  of  God  made  lasting  impressions  upon  every  one  of  them. 
I  can  not  remember  one  whom  I  spoke  with  who  was  not  soon 
after  converted.  Just  at  evening  I  called  at  the  house  of  a 
friend,  where  a  young  man  lived  who  was  employed  at  distilling 
whisky.  The  family  had  heard  that  I  had  become  a  Christian; 
and  as  they  were  about  to  sit  down  to  tea  they  urged  me  to  sit 
down  and  take  tea  with  them.  The  man  of  the  house  and  his 
wife  were  both  professors  of  religion.  But  a  sister  of  the  lady, 
who  was  present,  was  an  unconverted  girl ;  and  this  young  man 
of  whom  I  have  spoken,  a  distant  relative  of  the  family,  was  a 
professed  Universalist.  He  was  rather  an  outspoken  and  talk- 
ative Universalist,  and  a  young  man  of  a  good  deal  of  energy 
of  character. 

"  I  sat  down  with  them  to  tea,  and  they  requested  me  to  ask 
a  blessing.  It  was  what  I  had  never  done;  but  I  did  not  hesi- 
tate a  moment,  but  commenced  to  ask  the  blessing  of  God  as 


150  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

we  sat  around  the  table.  I  had  scarcely  more  than  begun 
before  the  state  of  these  young  people  rose  before  my  mind, 
and  excited  so  much  compassion  that  I  burst  into  weeping,  and 
was  unable  to  proceed.  Every  one  around  the  table  sat  speech- 
less for  a  short  time,  while  I  continued  to  weep.  Directly  the 
young  man  moved  back  from  the  table  and  rushed  out  of  the 
room.  He  fled  to  his  room  and  locked  himself  in,  and  was  not 
seen  again  till  the  next  morning,  when  he  came  out  expressing 
a  blessed  hope  in  Christ.  He  has  been  for  many  years  an  able 
minister  of  the  Gospel. 

"  In  the  course  of  the  day,  a  good  deal  of  excitement  was 
created  in  the  village  by  its  being  reported  what  the  Lord  had 
done  for  my  soul.  Some  thought  one  thing,  and  some  another. 
At  evening,  without  any  appointment  having  been  made  that  I 
could  learn,  I  observed  that  the  people  were  going  to  the  place 
where  they  usually  held  their  conference  and  prayer-meetings. 
My  conversion  had  created  a  good  deal  of  astonishment  in  the 
village.  I  afterward  learned  that  some  time  before  this  some 
members  of  the  church  had  proposed,  in  a  church-meeting,  to 
make  me  a  particular  subject  of  prayer,  and  that  Mr.  Gale  had 
discouraged  them,  saying  that  he  did  not  believe  I  would  ever 
be  converted;  that  from  conversing  with  me  he  had  found  that 
I  was  very  much  enlightened  upon  the  subject  of  religion,  and 
very  much  hardened.  And  furthermore,  he  said  he  was  almost 
discouraged;  that  I  led  the  choir,  and  taught  the  young  people 
sacred  music;  and  that  they  were  so  much  under  my  influence 
that  he  did  not  believe  that,  while  I  remained  in  Adams,  they 
would  ever  be  converted. 

"  I  found  after  I  was  converted  that  some  of  the  wicked 
men  in  the  place  had  hid  behind  me.     One  man  in  particular, 

a  Mr.  C ,  who  had  a  pious  wife,  had  repeatedly  said  to  her, 

'If  religion  is  true,  why  don't  you  convert  Finney?  If  you 
Christians  can  convert  Finney,  I  will  believe  in  religion.' 

"An  old  lawyer  by  the  name  of  M ,  living  in  Adams, 

when  he  heard  it  rumored  that  day  that  I  was  converted,  said 
that  it  was  all  a  hoax;  that  I  was  simply  trying  to  see  what  I 
could  make  Christian  people  believe. 

His  Public  Stand  for  Christ. — "  However,  with  one  con- 
sent the  people  seemed  to  rush  to  the  place  of  worship.  I  went 
there  myself.  The  minister  was  there,  and  nearly  all  the 
principal  people  in  the  village.     No  one  seemed  ready  to  open 


SECOND    ERA    OF    REVIVALS.  151 

the  meeting;  but  the  house  was  packed  to  its  utmost  capacity. 
I  did  not  wait  for  anybody,  but  arose  and  began  by  saying  that 
I  then  knew  that  religion  was  from  God.  I  went  on  and  told 
such  parts  of  my  experience  as  it  seemed  important  for  me  to 

tell.     This  Mr.  C ,  who  had  promised  his  wife  that  if  I  was 

converted  he  would  believe  in  religion,  was  present.  Mr. 
M ,  the  old  lawyer,  was  also  present.  What  the  Lord  en- 
abled me  to  say  seemed  to  take  a  wonderful  hold  upon  the 

people.     Mr.  C got  up,  pressed  through  the  crowd,   and 

went  home,  leaving  his  hat.     Mr.  M also  left  and  went 

home,  saying  I  was  crazy.  'He  is  in  earnest,'  said  he,  'there 
is  no  mistake;  but  he  is  deranged,  that  is  clear.' 

"As  soon  as  I  had  done  speaking,  Mr.  Gale,  the  minister, 
arose  and  made  a  confession.  He  said  he  believed  he  had  been 
in  the  way  of  the  church;  and  then  confessed  that  he  had  dis- 
couraged the  church  when  they  had  proposed  to  pray  for  me. 
He  said  also  when  he  had  heard  that  day  that  I  was  converted, 
he  had  promptly  said  that  he  did  not  believe  it.  He  said  he 
had  no  faith.     He  spoke  in  a  very  humble  manner. 

"  I  had  never  made  a  prayer  in  public.  But  soon  after  Mr. 
Gale  was  through  speaking,  he  called  on  me  to  pray.  I  did  so, 
and  think  I  had  a  good  deal  of  enlargement  and  liberty  in 
prayer.  We  had  a  wonderful  meeting  that  evening;  and  from 
that  day  we  had  a  meeting  every  evening  for  a  long  time. 
The  work  spread  on  every  side." 

Work  with  the  Young  People. — As  Mr.  Finney  had 
been  a  leader  among  the  young  people  he  immediately  started 
a  meeting  for  them.  All  that  he  had  been  associated  with 
attended,  and,  Mr.  Finney  devoting  his  time  to  labor  person- 
ally for  them,  the  conversion  of  one  after  another  occurred  until 
but  one  remained  unconverted. 

The  work  spread  not  only  through  the  entire  town,  but  out 
of  it  in  all  directions;  and  Mr.  Finney  says  his  heart  was  so  full 
that  for  a  week  he  had  no  inclination  to  eat  or  sleep,  and  he 
seemed  to  have  "  meat  to  eat  the  world  knew  nothing  of. "  This 
was  the  real  beginning  of  his  evangelism. 

A  Visit  to  His  Parents. — Just  now  he  paid  a  visit  to  his 
father,  and  this  is  his  own  account  of  the  visit  at  Henderson, 
where  his  father  resided : 

"  Only  one  of  the  family,  my  youngest  brother,  had  ever 
made  a  profession  of  religion.     My  father  met  me  at  the  gate 


152  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

and  said:  'How  do  you  do,  Charles?'  I  replied,  'I  am  well, 
father,  body  and  soul.  But  father,  you  are  an  old  man ;  all  your 
children  are  grown  up  and  have  left  your  house;  and  I  never 
heard  a  prayer  in  my  father's  house. '  Father  dropped  his  head, 
and  burst  into  tears,  and  replied,  'I  know  it,  Charles;  come  in 
and  pray  yourself.' 

"  We  went  in  and  engaged  in  prayer.  My  father  and  mother 
were  greatly  moved,  and  in  a  very  short  time  thereafter  they 
were  both  hopefully  converted. " 

After  a  considerable  period  of  study  with  the  Rev.  Mr. 
Gale,  he  made  application  to  the  Presbytery,  in  March,  1824, 
for  license  to  preach,  expecting  to  find  the  examination  would 
be  a  difficult  matter  for  him,  and  that  his  request  might  not  be 
granted.  But  he  found  the  Presbytery  kindly  disposed  and 
lenient,  insomuch  that  they  voted  unanimously  to  license  him. 

The  first  Sabbath  after  his  licensure  he  preached  for  Dr. 
Gale,  who  said  to  him  when  he  came  down  from  the  pulpit: 
"  Mr.  Finney,  I  shall  be  very  much  ashamed  to  have  it  known, 
wherever  you  go,  that  you  studied  theology  with  me."  This 
discouraged  him  very  much.  Still  he  was  very  fond  of  Mr, 
Gale,  and  they  remained  warm  friends  till  the  day  of  the  doc- 
tor's death. 

II.   Mr.   Finney's  Preaching  as  a    Missionary. 

Of  his  intentions  when  he  entered  upon  his  work  and  of  his 
opening  work  Mr.  Finney  writes: 

"  Having  had  no  regular  training  for  the  ministry  I  did  not 
expect  or  desire  to  labor  in  large  towns  or  cities,  or  minister  to 
cultivated  congregations.  I  intended  to  go  into  the  new  settle- 
ments and  preach  in  school-houses,  and  barns,  and  groves,  as 
best  I  could.  Accordingly,  soon  after  being  licensed  to  preach, 
for  the  sake  of  being  introduced  to  the  region  where  I  proposed 
to  labor,  I  took  a  commission,  for  six  months,  from  a  female 
missionary  society  located  in  Oneida  county.  I  went  into  the 
northern  part  of  Jefferson  county,  and  began  my  labors  at 
Evans's  Mills,  in  the  town  of  Le  Ray. 

Work  at  Evans's  Mills. — "At  this  place  I  found  two 
churches,  a  small  Congregational  church  without  a  minister, 
and  a  Baptist  church  with  a  minister.  I  presented  my  cre- 
dentials to  the  deacons  of  the  church.     They  were  very  glad 


SECOND    ERA    OF    REVIVALS.  153 

to  see  me,  and  I  soon  began  my  labors.  They  had  no  meeting- 
house; but  the  two  churches  worshiped  alternately  in  a  large 
stone  schoolhouse,  large  enough,  I  believe,  to  accommodate 
all  the  children  in  the  village.  The  Baptists  occupied  the 
house  one  Sabbath,  and  the  Congregationalists  the  next;  so 
that  I  could  have  the  house  but  every  other  Sabbath,  but  could 
use  it  evenings  as  often  as  1  pleased.  I  therefore  divided  my 
Sabbaths  between  Evans's  Mills  and  Antwerp,  a  village  some 
sixteen  or  eighteen  miles  still  farther  north." 

He  continued  to  preach  at  Evans's  Mills  to  crowded  houses, 
and  the  people  expressed  great  satisfaction  with  his  preaching ; 
but  Mr.  Finney  himself  was  dissatisfied  and  troubled  that  little 
or  nothing  seemed  to  be  accomplished  by  his  work,  and  felt 
that  something  was  wrong.  At  one  of  the  evening  services  he 
arraigned  the  people  with  the  greatest  severity  as  rejectors  of 
Christ  and  the  Gospel.  He  told  them  they  complimented  his 
preaching  and  knew  it  was  true,  but  he  could  not  continue  with 
them  unless  they  were  ready  to  repent  and  become  Christians; 
that  he  came  to  secure  the  salvation  of  their  souls.  If  they  did 
not  mean  to  become  Christians  and  enlist  in  the  service,  to  say 
so;  he  wanted  to  know.     He  said  to  them: 

'"Now  I  must  know  your  minds,  and  I  want  that  you  who 
have  made  up  your  minds  to  become  Christians,  and  will  give 
your  pledge  to  make  your  peace  with  God  immediately,  should 
rise  up ;  but  that,  on  the  contrary,  those  of  you  who  are  resolved 
that  you  will  not  become  Christians,  and  wish  me  so  to  under- 
stand, and  wish  Christ  so  to  understand,  should  sit  still. '  After 
making  this  plain  so  that  I  knew  they  understood  it,  I  then 
said  :  'You  who  are  now  willing  to  pledge  to  me  and  to  Christ 
that  you  will  immediately  make  your  peace  with  God,  please 
rise  up.  On  the  contrary,  you  that  mean  that  I  should  under- 
stand that  you  are  committed  to  remain  in  your  present  attitude, 
not  to  accept  Christ — those  of  you  that  are  of  this  mind  may 
sit  still. '  They  looked  at  one  another  and  at  me,  and  all  sat 
still  just  as  I  expected. 

"After  looking  around  upon  them  for  a  few  moments  I 
said:  'Then  you  are  committed.  You  have  taken  your  stand. 
You  have  rejected  Christ  and  His  Gospel ;  and  ye  are  witnesses 
one  against  the  other,  and  God  is  witness  against  you  all.  This 
is  explicit,  and  you  may  remember  as  long  as  you  live  that 
you  have  thus  publicly  committed  yourselves  against  the  Sa- 


154  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

vior,  and  said,  'We  will  not  have  this  man,  Christ  Jesus,  to 
reign  over  us. '  This  is  the  purport  of  what  I  urged  upon  them, 
and  as  nearly  in  these  words  as  I  can  recollect. 

"  When  I  thus  pressed  them  they  began  to  look  angry,  and 
arose  en  7nasse  and  started  for  the  door.  When  they  began  to 
move,  I  paused.  As  soon  as  I  stopped  speaking  they  turned  to 
see  why  I  did  not  go  on.  I  said:  'I  am  sorry  for  you;  and  will 
preach  to  you  once  more,  the  Lord  willing,  to-morrow  night.' 

"  They  all  left  the  house  except  Deacon  McC who  was  a 

deacon  of  the  Baptist  church  in  that  place.  I  saw  that  the 
Congregationalists  were  confounded.  They  Avere  few  in  num- 
ber and  very  weak  in  faith.     I  presume  that  every  member  of 

both  churches  who  was  present,  except  Deacon  McC ,  was 

taken  aback,  and  concluded  that  the  matter  was  all  over — that 
by  my  imprudence  I  had  dashed  and  ruined  all  hopeful  appear- 
ances.    Deacon  McC came  up  and  took  me  by  the  hand  and 

smiling  said:  'Brother  Finney,  you  have  got  them.  They  can 
not  rest  under  this,  rely  upon  it.  The  brethren  are  all  discour- 
aged, '  said  he ;  'but  I  am  not.  I  believe  you  have  done  the  very 
thing  that  needed  to  be  done,  and  that  we  shall  see  the  results. ' 
I  thought  so  myself,  of  course.  I  intended  to  place  them  in  a 
position  which,  upon  reflection,  would  make  them  tremble  in 
view  of  what  they  had  done.     But  for  that  evening  and  the 

next  day  they  were  full  of  wrath.     Deacon  McC and  myself 

agreed  upon  the  spot  to  spend  the  next  day  in  fasting  and 
prayer — separately  in  the  morning,  and  together  in  the  after- 
noon. I  learned  in  the  course  of  the  day  that  the  people  were 
threatening  me — to  ride  me  on  a  rail,  to  tar  and  feather  me, 
and  to  give  me  a  walking-paper,  as  they  said.  Some  of  them 
cursed  me,  and  said  that  I  had  put  them  under  oath,  and  made 
them  swear  that  the}''  would  not  serve  God;  that  I  had  drawn 
them  into  a  solemn  and  public  pledge  to  reject  Christ  and  His 
Gospel.     This  was  no  more  than  I  expected.     In  the  afternoon 

Deacon  McC and  I  went  into  a  grove  together,  and  spent 

the  whole  afternoon  in  prayer.  Just  at  evening  the  Lord  gave 
us  great  enlargement  and  promise  of  victory.  Both  of  us  felt 
assured  that  we  had  prevailed  with  God ;  and  that,  that  night, 
the  power  of  God  would  be  revealed  among  the  people. 

The  Crisis  Met. — "As  the  time  came  for  the  meeting,  we 
left  the  woods  and  went  to  the  village.  The  people  were 
alread)'  thronging  to  the  place  of  worship ;    and  those  that  had 


SECOND    ERA    OF    REVIVALS.  155 

not  already  gone,  seeing  us  go  through  the  village,  turned  out 
of  their  stores  and  places  of  business,  or  threw  down  their  ball 
clubs  where  they  were  playing  upon  the  green,  and  packed  the 
house  to  its  utmost  capacity." 

Mr.  Finney,  as  was  almost  uniformly  the  case  at  this  period, 
had  not  even  thought  what  his  subject  would  be.  As  soon  as 
it  was  impossible  for  any  more  to  get  in  the  house,  he  arose  and 
repeated  these  words:  "  Say  ye  to  the  righteous  that  it  shall  be 
well  with  him  ;  for  they  shall  eat  the  fruit  of  their  doings.  Wo 
to  the  wicked!  it  shall  be  ill  with  him;  for  the  reward  of  his 
hands  shall  be  given  him."     Mr.  Finney  says  of  this  service: 

"The  Spirit  of  God  came  upon  me  with  such  power  that  it 
was  like  opening  a  battery  upon  them.  For  more  than  an 
hour,  and  perhaps  for  an  hour  and  a  half,  the  word  of  God 
came  through  me  to  them  in  a  manner  that  I  could  see  was 
carrying  all  before  it.  It  was  a  fire  and  a  hammer  breaking 
the  rock;  and  as  the  sword  that  was  piercing  to  the  dividing 
asunder  of  soul  and  spirit.  I  saw  that  a  general  conviction  was 
spreading  over  the  whole  congregation.  Many  of  them  could 
not  hold  up  their  heads.  I  did  not  call  that  night  for  any  rever- 
sal of  the  action  they  had  taken  the  night  before,  nor  for  any 
committal  of  themselves  in  any  way;  but  took  it  for  granted, 
during  the  whole  of  the  sermon,  that  they  were  committed, 
against  the  Lord.  Then  I  appointed  another  meeting,  and 
dismissed  the  congregation. 

"  As  the  people  withdrew,  I  observed  a  woman  in  the  arms 
of  some  of  her  friends,  who  were  supporting  her  in  one  part  of 
the  house ;  and  I  went  to  see  what  was  the  matter,  supposing 
that  she  was  in  a  fainting  fit.  But  I  soon  found  that  she  was 
not  fainting,  but  that  she  could  not  speak.  There  was  a  look 
of  the  greatest  anguish  in  her  face,  and  she  made  me  under- 
stand that  she  could  not  speak.   .   .   . 

"  That  evening,  instead  of  going  to  my  usual  lodgings  I 
accepted  an  invitation,  and  went  home  with  a  family  where 
I  had  not  before  stopped  over-night.  Early  in  the  morning  I 
found  that  I  had  been  sent  for  to  the  place  where  I  was  sup- 
posed to  be,  several  times  during  the  night,  to  visit  families 
where  there  were  persons  in  awful  distress  of  mind.  This  led  me 
to  sally  forth  among  the  people,  and  everywhere  I  found  a  won- 
derful state  of  conviction  of  sin  and  alarm  for  their  souls.   .   .   . 

"I  found  at  this  place  a  number  of  deists;    some  of  them 


156  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

men  of  high  standing  in  the  community.  One  of  them  was  a 
keeper  of  a  hotel  in  the  village;  and  others  were  respectable 
men,  and  of  more  than  average  intelligence.  But  they  seemed 
banded  together  to  resist  the  revival.  When  I  ascertained 
exactly  the  ground  that  they  took,  I  preached  a  sermon  to  meet 
their  wants;  for  on  the  Sabbath  they  would  attend  my  preach- 
ing. I  took  this  for  my  text:  'Suffer  me  a  little,  and  I  will 
show  you  that  I  have  yet  to  speak  on  God's  behalf.  I  will 
bring  my  knowledge  from  afar,  and  I  will  ascribe  righteousness 
to  my  Maker. '  I  went  over  the  whole  ground,  so  far  as  I 
understood  their  position;  and  God  enabled  me  to  sweep  it 
clean.  As  soon  as  I  had  finished  and  dismissed  the  meeting, 
the  hotel-keeper,  who  was  the  leader  among  them,  came  frankly 
up  to  me,  and  taking  me  by  the  hand,  said,  'Mr.  Finney,  I  am 
convinced.  You  have  met  and  answered  all  my  difficulties. 
Now  I  want  you  to  go  home  with  me,  for  I  want  to  converse 
with  you. '  I  heard  no  more  of  their  infidelity ;  and  if  I  remem- 
ber right,  that  class  of  men  were  nearly,  or  quite,  all  converted." 

It  it  not  possible  to  do  more  than  speak  of  a  few,  a  very  few 
of  the  marvelous  instances  of  the  power  of  God's  truth  as  it  has 
been  disclosed  in  these  sparse  settlements. 

But  a  little  removed  from  Evans's  Mills,  of  which  the  pre- 
vious pages  speak  so  particularly,  yet  not  telling  half  the  story, 
was  a  large  German  church  having  no  minister.  Once  in  the 
year  a  minister  from  the  Mohawk  Valley  was  in  the  habit  of 
A  German       coming  to  preach  for  them  and  administer  the  or- 

Church.  dinances.  He  would  also  catechize  the  children, 
and  such  as  had  made  proper  attainments  would  be  received  by 
the  church,  and  this  was  regarded  as  their  becoming  Christians. 

Mr.  Finney  was  requested  to  come  and  preach  to  them. 
The  whole  community  turned  out  to  hear  him.  His  sermon 
was  from  the  text:  "Without  holiness  no  man  shall  see  the 
Lord." 

Through  this  sermon  the  whole  community  seemed  to  be 
brought  under  conviction.  The  elders  of  the  church  and  all 
were  confounded  and  alarmed,  fearing  they  had  no  holiness,  and 
by  their  expressed  desire  an  inquiry-meeting  was  appointed  to 
give  instruction  to  those  who  were  anxious.  This  was  in  the 
harvest  season  of  the  year.  The  meeting  was  appointed  at  one 
o'clock,  yet  the  house  was  completely  packed,  the  harvesters 
dropping  their  reaping  instruments  and  crowding  the  church. 


SECOND    ERA    OF    REVIVALS. 


157 


Mr.  Finney  was  obliged  to  take  his  place  in  the  center  of  the 
house,  as  its  crowded  condition  utterly  prevented  his  moving 
around.  The  interest  was  intense.  Great  freedom  prevailed, 
and  questions  were  put  to  Mr.  Finney,  who  regarded  the  meet' 
ing  as  one  of  the  most  interesting  and  profitable  he  ever 
attended. 

Remarkable  Cases. — He  records  some  remarkable  cases: 

"  I  recollect  that  one  woman  came  in  late  and  sat  near  the 
door.  When  I  came  to  speak  to  her,  I  said,  'You  look  unwell.' 
'Yes,'  she  replied,  'I  am  very  sick;  I  have  been  in  bed  until  I 
came  to  meeting.  But  I  can  not  read ;  and  I  wanted  to  hear 
God's  word  so  much  that  I  got  up  and  came  to  meeting.' 
'How  did  you  come?'  I  inquired.  She  replied,  'I  came  on 
foot. '  'How  far  is  it?'  was  the  next  inquiry.  'We  call  it  three 
miles,'  she  said.  On  inquiry  I  found  that  she  was  under  con- 
viction of  sin,  and  had  a  most  remarkably  clear  apprehension 
of  her  character  and  position  before  God.  She  was  soon  after 
converted,  and  a  remarkable  convert  she  was.  My  wife  said 
that  she  was  one  of  the  most  remarkable  women  in  prayer  that 
she  ever  heard  pray;  and  that  she  repeated  more  Scripture  in 
her  prayers  than  any  person  she  ever  heard. 

"  I  addressed  another,  a  tall,  dignified-looking  woman,  and 
asked  her  what  was  the  state  of  her  mind.  She  replied  im- 
mediately that  she  had  given  her  heart  to  God;  and  went  on  to 
say  that  the  Lord  had  taught  her  to  read  since  she  had  learned 
how  to  pray.  I  asked  her  what  she  meant.  She  said  she  never 
could  read,  and  never  had  known  her  letters.  But  when  she 
gave  her  heart  to  God,  she  was  greatly  distressed  that  she  could 
not  read  God's  word.  'But  I  thought,'  she  said,  'that  Jesus 
could  teach  me  to  read  ;  and  I  asked  Him  if  He  would  not  please 
to  teach  me  to  read  His  word.'  Said  she,  'I  went  over  to  the 
schoolma'am,  and  asked  her  if  I  read  right;  and  she  said  I  did ; 
and  since  then,  I  can  read  the  word  of  God  for  myself. ' 

"  I  said  no  more;  but  thought  there  must  be  some  mistake 
about  this,  as  the  woman  appeared  to  be  quite  in  earnest,  and 
quite  intelligent  in  what  she  said.  I  took  pains  afterward  to 
inquire  of  her  neighbors  about  her.  They  gave  her  an  excel- 
lent character;  and  they  all  affirmed  that  it  had  been  notorious 
that  she  could  not  read  a  syllable  until  after  she  was  converted. 
I  leave  this  to  speak  for  itself;  there  is  no  use  in  theorizing 
about  it;  such,  I  think,  were  the  undoubted  facts." 


158  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Ordination  and  Threatened  Failure  of  Health.— While 

Mr.  Finney  was  laboring-  with  this  church,  the  Presbytery  was 
called  together  to  ordain  him.  These  revivals  and  the  inci- 
dents described  occupied  Mr.  Finney's  time  for  .six  months,  and 
at  the  close  of  that  time  all  opposition  had  been  overcome. 
But  Mr.  Finney's  health,  from  exposure  and  overwork,  was 
much  broken,  and  he  had  raised  blood.  Altho  charged  to 
be  very  careful  to  abstain  from  much  labor,  he  continued  to 
visit  from  house  to  house,  attending  prayer-meetings  nearly 
every  night  through  the  whole  season.  He  also  preached  con- 
stantly, his  sermons  averaging  more  than  ninety  minutes.  He 
preached  out-of-doors,  in  schoolhouses,  and  in  barns,  and  a 
glorious  revival  extended  all  over  that  region. 

Opening  at  Le  Ray.— In  the  spring  of  1825,  while  on  his 
way  to  fulfil  an  engagement,  he  stopped  at  a  blacksmith's  shop 
at  Le  Rayville  to  have  his  horse's  shoes  sharpened,  it  being 
very  slippery  and  his  horse  smooth-shod.  The  people,  learning 
he  was  there,  came  to  him  to  ask  if  he  would  not  preach  in  the 
schoolhouse  at  one  o'clock.     Of  this  service  he  writes: 

"At  one  o'clock  the  house  was  packed;  and  while  I 
preached,  the  Spirit  of  God  came  down  with  great  power  upon 
the  people.  So  great  and  manifest  was  the  outpouring  of  the 
Spirit  that  in  compliance  with  their  earnest  entreaty  I  con- 
cluded to  spend  the  night  there  and  preach  again  in  the  eve- 
ning. But  the  work  increased  more  and  more;  and  in  the 
evening  I  appointed  another  meeting  in  the  morning,  and  in 
the  morning  I  appointed  another  in  the  evening;  and  soon  I 
saw  that  I  should  not  be  able  to  go  any  farther  after  my  wife. 
I  told  a  brother  that  if  he  would  take  my  horse  and  cutter  and 
go  after  my  wife,  I  would  remain.  He  did  so,  and  I  went  on 
preaching,  from  day  to  day,  and  from  night  to  night;  and  there 
was  a  powerful  revival." 

Mr.  Finney  was  urged  while  at  Le  Ray  to  visit  the  neigh- 
boring town  of  Rutland,  where  there  was  a  Baptist  church.  Of 
his  visit  to  that  place  he  writes: 

"I  made  an  appointment  to  preach  there  one  afternoon. 
The  weather  had  become  warm,  and  I  walked  over,  through  a 
pine  grove,  about  three  miles  to  their  place  of  worship.  I  ar- 
rived early  and  found  the  house  open,  but  nobody  there.  I 
was  warm  from  having  walked  so  far,  and  went  in  and  took  my 
seat  near  the  broad  aisle  in  the  center  of  the  house.     Very  soon 


SECOND    ERA    OF    REVIVALS.  15^ 

people  began  to  come  in  and  take  their  seats  here  and  there, 
scattered  over  the  house.  Soon  the  number  increased  so  that 
they  were  coming  continually.  I  sat  still ;  and,  being  an  entire 
stranger  there,  no  person  came  in  that  I  knew,  and  I  presume 
no  person  knew  me. 

"  Presently  a  young  woman  came  in,  who  had  two  or  three 
tall  plumes  in  her  bonnet,  and  was  rather  gaily  dressed.     She 
A  Vain  was  slender,  tall,  dignified,  and  decidedly  hand- 

Young  Woman,  some.  I  observed,  as  soon  as  she  came  in,  that 
she  waved  her  head  and  gave  a  very  graceful  motion  to  her 
plumes.  She  came,  as  it  were,  sailing  around  and  up  the  broad 
aisle  toward  where  I  sat,  mincing  as  she  came,  at  every  step, 
waving  her  great  plumes  most  gracefully,  looking  around  just 
enough  to  see  the  impression  she  was  making.  For  such  a  place 
the  whole  thing  was  so  peculiar  that  it  struck  me  very  much. 
She  entered  a  slip  directly  behind  me,  in  which,  at  the  time, 
nobody  was  sitting.  Thus  we  were  near  together,  but  each 
occupying  a  separate  slip.  I  turned  partly  around,  and  looked 
at  her  from  head  to  foot.  She  saw  that  I  was  observing  her 
critically,  and  looked  a  little  abashed.  In  a  low  voice  I  said 
to  her  very  earnestly,  'Did  you  come  in  here  to  divide  the  wor- 
ship of  God's  house,  to  make  people  worship  you,  and  get  their 
attention  away  from  God  and  His  worship?'  This  made  her 
writhe;  and  I  followed  her  up,  in  a  voice  so  low  that  nobody 
else  heard  me,  but  I  made  her  hear  me  distinctly.  She  quailed 
under  the  rebuke,  and  could  not  hold  up  her  head.  She  began 
to  tremble,  and  when  I  had  said  enough  to  fasten  the  thought 
of  her  insufferable  vanity  on  her  mind,  I  arose  and  went  into 
the  pulpit.  As  soon  as  she  saw  me  go  into  the  pulpit,  and  that 
I  was  the  minister  that  was  about  to  preach,  her  agitation 
began  to  increase— so  much  so  as  to  attract  the  attention  of 
those  around  her.  The  house  was  soon  full,  and  I  took  a  text 
and  went  on  to  preach. 

"  The  Spirit  of  the  Lord  was  evidently  poured  out  on  the 
congregation;  and  at  the  close  of  the  sermon,  I  did  what  I 
Anxious  Seat  do  not  know  I  had  ever  done  before,  called  upon 
as  a  New  any  who  would  give  their  hearts  to  God  to  come 
Measure.  forward  and  take  the  front  seat.  The  moment  I 
made  the  call,  this  young  woman  was  the  first  to  arise.  She 
burst  out  into  the  aisle,  and  came  forward,  like  a  person  in  a 
state  of  desperation.     She  seemed  to  have  lost  all  sense  of  the 


l6o  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

presence  of  anybody  but  God,  She  came  rushing  forward  to 
the  front  seats,  until  she  finally  fell  in  the  aisle  and  shrieked 
with  agony.  A  large  number  arose  in  different  parts  of  the 
house  and  came  forward;  and  a  goodly  number  appeared  to 
have  given  their  hearts  to  God  upon  the  spot,  and  among  them 
this  young  woman.  On  inquiry  I  found  that  she  was  rather  the 
belle  of  the  place;  that  she  was  an  agreeable  girl,  but  was  re- 
garded by  everybody  as  very  vain  and  dressy. 

"  Many  years  afterward,  I  saw  a  man  who  called  my  atten- 
tion to  that  meeting.  I  inquired  after  this  young  woman.  He 
informed  me  that  he  knew  her  well ;  that  she  still  resided  there, 
was  married,  and  was  a  very  useful  woman;  and  had  always, 
from  that  time,  been  a  very  earnest  Christian." 

From  this  wayside  stay  Mr.  Finney  started  for  Gouverneur. 

Revival  at  Gouverneur. 

The  revival  in  Gouverneur  partook  largely  of  the  character- 
istics of  those  already  described  in  this  connection.  The  num- 
ber of  conversions  was  very  large,  and  from  the  very  beginning 
the  congregations  were  as  large  as  the  house  would  hold.  Many 
of  the  converts  came  under  the  most  deep  and  pungent  con- 
viction, and  when  yielding  to  the  requirements  of  the  Savior 
there  was  a  corresponding  degree  of  joy  and  peace.  Some  of 
God's  dear  people  were  greatly  exercised  and  gave  up  their 
hopes;  but  Mr.  Finney  was  enabled  to  give  such  instruction 
and  advice  as  to  bring  them  out  of  the  prison  of  despair  into 
a  large  place. 

Here  as  elsewhere  he  had  most  wonderful  success  in  con- 
vincing persons  who  were  Universalists  of  the  error  of  their 
belief,  and  here,  as  very  generally  elsewhere,  they  not  only 
abandoned  their  old  beliefs,  but  also,  with  the  other  converts, 
united  with  the  church.  This  community  was  largely  com- 
posed of  farmers  who  were  intelligent  and  were  in  prosperous 
circumstances.  The  effects  of  this  revival  continued  through 
years,  and  are  thought  to  be  quite  manifest  still. 

Revival  at  De  Kalb. 

The  next  field  to  which  Mr.  Finney  went  was  De  Kalb,  some 
fifteen  miles  from  Gouverneur.  There  was  a  Presbyterian 
church  here,  and  a  few  years  before  Mr.   Finney's  visit  there 


SECOND    ERA    OF    REVIVALS.  l6l 

had  been  a  revival  under  the  Methodists,  with  which  some  of 
the  formerly  marked  characteristics  of  Methodist  revivals  had 
been  connected,  and  which  were  still  a  source  of  discord  between 
the  denominations.  This,  along  with  the  fact  that  the  pastor 
of  the  Presbyterian  church  was  not  particularly  popular  among 
his  people,  was  an  embarrassment  to  Mr.  Finney  at  the  com- 
mencement of  his  labors.  Mr.  Finney,  not  long  after  he  com- 
menced preaching  at  one  of  the  evening  services,  saw  a  man 
fall  from  his  seat  near  the  door.  He  supposed  it  was  a  case  of 
what  the  Methodist  brethren  characterize  as  "  falling  under  the 
power  of  God,"  and  that  the  man  that  had  fallen  was  a  Metho- 
dist; but  he  soon  learned  that  he  was  one  of  the  most  influen- 
tial members  of  the  Presbyterian  church.  During  the  revival 
several  such  cases  occurred  among  the  Presbyterians,  but  not 
one  among  the  Methodists.  These  occurrences  resulted  in 
uniting  the  two  denominations,  and  in  the  removal  of  long  ex- 
isting obstacles  to  spiritual  progress. 

A  gentleman  residing  in  Ogdensburg,  sixteen  miles  from 
De  Kalb,  came  over  to  see  the  work  for  himself.  He  was  a 
A  Wealthy  wealthy  and  generous  man,  and  wanted  to  em- 
Visitor,  ploy  Mr.  Finney  to  labor  in  the  towns  of  that 
county,  and  he  would  pay  him  a  salary.  But  Mr.  Finney  re- 
fused to  comply  with  his  request,  as  he  did  not  wish  to  confine 
himself  to  any  particular  place  or  locality.  This  gentleman 
spent  several  days  visiting  with  Mr.  Finney  from  house  to 
house,  and  when  he  went  home  he  left  a  letter  containing  three 
ten-dollar  bills.  After  a  few  days  he  came  again  and  became 
intensely  interested  in  the  work,  and  on  leaving  repeated  his 
previous  gift.  This  enabled  Mr.  Finney  to  purchase  a  much- 
needed  buggy,  as  he  had  a  horse  and  no  carriage,  so  that  he  and 
Mrs.  Finney  had  been  compelled  to  make  their  visits  on  foot. 

One  Saturday  a  German  merchant-tailor  came  from  Ogdens- 
burg, saying  that  the  old  friend  in  Ogdensburg  had  sent  him 
there  to  take  his  measure  for  a  suit  of  clothes.  This  was  much 
needed  by  the  good  man,  as  his  present  suit  was  grown  quite 
rusty.  He  had  told  the  Lord  his  clothes  were  very  shabby,  but 
after  communicating  the  fact  to  the  Lord,  left  the  matter  in  His 
hands.  The  tailor  was  a  Roman  Catholic.  He  wanted  to 
measure  Mr.  Finney  at  once,  so  that  he  could  be  ready  to  start 
home  Sunday  morning.  Mr.  Finney  invited  him  to  stay,  as  it 
was  too  late  for  him  to  go  home  that  night;    but  his  purpose 


l62  THE    BAPTISMS    OF    FIRE    IN     THE    AMERICAN    CHURCH. 

was  to  go  on  Sunday.  Whereupon  Mr.  Finney  told  him  if  he 
did  not  wait  and  measure  him  Monday  morning,  he  would  not 
have  the  clothes. 

The  work  at  De  Kalb  had  in  it  all  that  was  striking  in  the 

Striking-        revivals  preceding  it.     Pages  of  details  could  be 

Incident.         given.      One  other  incident  must  suffice: 

"  In  the  afternoon  the  people  had  assembled   for  worship, 

and  I  was  standing  in  the  pulpit  reading  a  hymn.     I  heard 

somebody  talking  very  loud  and  approaching  the  house,  the 

door  and  windows  being  open.     Directly  two  men  came  in. 

Elder  B I  knew;   the  other  man  was  a  stranger.     As  soon 

as  he  came  in  at  the  door  he  lifted  his  eyes  to  me,  came  straight 
to  the  desk,  and  took  me  up  in  his  arms:  'God  bless  you!' 
said  he,  'God  bless  you!'  He  then  began  and  told  me,  and  told 
the  congregation,  what  the  Lord  had  just  done  for  his  soul. 

"  His  countenance  was  all  in  a  glow;  and  he  was  so  changed 
in  his  appearance  that  those  who  knew  him  were  perfectly 
astonished  at  the  change.  His  son,  who  had  not  known  of  this 
change  in  his  father,  when  he  saw  and  heard  him  rose  up  and 
was  hastening  out  of  the  church.  His  father  cried  out,  'Do  not 
leave  the  house,  my  son ;  for  I  never  loved  you  before. '  He 
went  on  to  speak ;  and  the  power  with  which  he  spoke  was  per- 
fectly astonishing.  The  people  melted  down  on  every  side; 
and  his  son  broke  down  almost  immediately." 

Revival  at  Western. 

Adverse  Criticisms  on  Mr.  Finney. — There  had  now 
begun  to  be  adverse  criticisms  on  Mr.  Finney  and  his  method 
in  revivals.  Among  his  critics  was  Dr.  Weeks,  who  was  at  one 
time,  I  think,  a  resident  of  Newark,  N.  J.  He  seemed  to  be  a 
leader  of  the  opposition.  The  Oneida  Association,  composed 
of  three  or  four  ministers,  published  a  pamphlet  in  opposition 
to  "The  Western  Revivals,"  as  they  were  called.  But  Mr. 
Finney  would  not  stop  to  reply  or  notice  anything  that  was 
alleged  against  his  work.  He  was  satisfied  that  he  was  doing 
the  Lord's  work,  and  was  strongly  confident  that  he  was  under 
the  teaching  of  the  Holy  Spirit. 

Personal  Reminiscence. — In  no  life,  and  in  no  acquaint- 
ance among  the  best  men  I  have  ever  been  brought  in  contact 
with,  have  I  found  more  marked  evidence  of  a  complete  and 


SECOND    ERA    OF    REVIVALS.  163 

utter  dependence  on  the  Holy  Ghost.  At  the  family  altar,  in 
the  prayer-meeting,  and  in  the  pulpit,  both  in  his  prayer  and 
in  his  sermons,  his  manner,  language,  and  tones  always  made 
me  feel  that  he  had  an  all-pervading  sense  of  his  own  helpless- 
ness, and  of  the  indispensable  requirement  and  constant  neces- 
sity of  the  Spirit's  influence,  in  and  on  all  attempts  to  turn  the 
attention  of  men  to  their  spiritual  condition  and  danger. 

"The  Western  Revivals"  Begun. 

After  leaving  De  Kalb  he  commenced  a  series  of  revival- 
meetings  in  Western,  Oneida  County,  that  were  subsequently 
called  and  known  as  "The  Western  Revivals."  Mr.  Finney 
arrived  in  Western  on  Thursday  afternoon  and  found  a  prayer- 
meeting  was  to  be  held  on  that  afternoon.  The  church  was 
without  a  pastor,  and  the  prayer-meeting  was  being  conducted 
by  the  leaders,  two  or  three  of  whom  had  prayed  and  spoken. 
They  had  requested  Mr.  Finney  to  conduct  their  meeting,  but 
he  preferred  not  to.  All  the  services  were  so  formal  and  tedi- 
ous, and  showed  such  complete  absence  of  anything  like  spirit- 
ual life,  that  Mr.  Finney  was  distressed.  As  they  were  about 
to  dismiss  the  meeting,  one  of  the  elders  asked  him  "if  he 
would  not  make  a  remark." 

Mr.  Finney  alluded  to  their  prayers  and  addresses,  and  then 
made  a  most  pungent  talk.  At  first  there  was  no  appearance 
of  anger,  but  he  continued  to  press  upon  them  their  backsli- 
dings,  and  the  guiltiness  of  their  religious  condition,  until  the 
elder  who  led  the  meeting  burst  into  tears,  and  cried  out, 
"  Brother  Finney,  it  is  all  true,"  and  then  fell  on  his  knees  and 
wept  aloud.  All  present  knelt  down,  wept,  confessed  their  sins 
and  seemed  penitent  and  heart-broken. 

At  their  earnest  request  Mr.  Finney  consented  to  remain 
and  preach  on  Sunday.  The  notice  was  spread  that  he  was  to 
preach,  and  on  Sunday  the  church  was  full.  The  presence  of 
God  was  so  manifest  that  Mr.  Finney  made  appointment  to 
preach  through  the  week  in  the  various  schoolhouses  through- 
out the  town,  and  at  the  center.  The  work  increased  from  day 
to  day,  and  the  intense  solicitude  of  parents  for  their  families 
was  such  as  to  inspire  Mr.  Finney  with  the  hope  of  blessed 
results. 

Case  of  Deep  Earnestness.— Some   days  after  this   Mr. 


164  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Finney  called  upon  one  of  the  elders,  and  found  him  pale  and 
agitated.  He  said:  "Mr.  Finney,  I  think  ray  wife  will  die. 
She  is  so  exercised  that  she  can  not  rest  day  nor  night,  but  is 
given  up  entirely  to  prayer.  She  has  been  all  the  morning  in 
her  room  struggling  and  groaning.  I  am  afraid  she  will  lose 
her  strength." 

Hearing  Mr.  Finney's  voice  in  conversation  with  her  hus- 
band, she  came  into  the  sitting-room  with  a  most  heavenly 
glow  upoii  her  face,  and  exclaimed:  "Brother  Finney,  the 
Lord  has  come!  This  work  will  spread  all  over  this  region. 
A  cloud  of  mercy  overhangs  us  all,  and  we  shall  see  such  a 
work  of  grace  as  we  have  never  yet  seen."  This  lady  had  been 
an  invalid  and  had  not  been  to  the  meetings  because  of  her 
ill-health. 

The  work  went  on  and  spread  in  the  direction  of  Rome  and 
Utica.  The  distance  to  Rome  was  some  ten  miles.  About 
midway  between  Western  and  Rome  was  a  village 
called  Elmer's  Hill.  At  a  large  schoolhouse  there 
Mr.  Finney  lectured  weekly,  and  it  became  manifest  to  him  that 
Rome  was  to  feel  the  influence  of  the  work  which  was  already 
prevailing  so  near  that  place.  Large  numbers  came  down  from 
a  village,  Wright's  Settlement,  also  from  Rome,  to  the  meetings 
at  Elmer's. 

The  conversions  at  Western  were  numerous,  and  many  cases 
were  of  a  most  remarkable  character,  especially  in  respect  to 
their  deep  thoroughness.  Pages  could  be  written  of  cases  so 
deeply  interesting  that  they  could  not  be  read  without  thrilling 
the  reader. 

Rev.    Mr.   Gale,   with  whom  Mr.  Finney  had  studied,  and 

who   was   out   of   health,  was   residing   at   Western,    and  Mr. 

His  Habit  in     Finney  was  staying  at  his  house.     Mr.   Finney 

Prayer.  was  accustomed  to  pray  aloud  in  his  private  devo- 
tions and,  desiring  to  be  as  retired  as  possible,  he  had  spread  a 
buffalo  robe  on  the  hay-loft  in  Mr.  Gale's  barn,  and  resorted 
there  for  prayer.  He  had  been  out  one  day  visiting  from  house 
to  house  with  Mr.  Gale,  and  after  their  return,  instead  of  going 
into  the  house  after  he  had  put  the  horse  out,  he  crept  up  into 
the  hay-loft  to  pray,  his  heart  being  greatly  burdened.  He 
prayed  until  his  burden  left  him,  and  was  so  exhausted  that  he 
fell  down  and  lost  himself  in  sleep.  The  first  he  knew  was 
when,  much  time  having  elapsed,  Mr.  Gale  climbed  to  the  hay- 


SECOND    ERA    OF    REVIVALS.  165 

loft  and  called  out:  "Brother  Finney,  are  you  dead?"  He 
could  give  no  account  of  the  time  nor  of  the  circumstances  con- 
nected with  this  event;  but  he  was  calm,  the  burden  gone,  and 
he  was  filled  with  an  assurance  that  the  work  should  go  on. 

The  Revival  at  Rome. 

Rome  is  but  little  removed  from  the  places  just  mentioned. 
At  the  period  of  Mr.  Finney's  early  labors  there,  more  than 
sixty  years  since,  it  was  a  place  well  known  throughout  the 
State.  It  was  the  capital  of  Oneida  county,  being  some  one 
hundred  miles  west  of  Albany,  at  the  commencement  of  the 
Mohawk  Valley. 

Mr.  Gillett,  then  pastor  of  the  Congegrational  church,  hear- 
ing of  the  revivals  under  Mr.  Finney  ^n  his  neighborhood,  went 
to  see  for  himself  the  character  of  the  work,  and  he  and  a 
friend  were  strongly  impressed  that  it  was  God's  work;  and 
both  of  them  were  personally  greatly  affected.  After  a  few 
days  they  made  a  second  visit.  Mr.  Gillett  said  to  Mr.  Finney: 
"  Brother  Finney,  it  seems  to  me  that  \  have  a  new  Bible.  I 
never  before  understood  the  promises  as  I  do  now;  I  never  got 
hold  of  them  before ;  I  can  not  rest ;  my  mind  is  full  of  the  sub- 
ject, and  the  promises  are  new  to  me."  At  Mr.  Gillett's 
request,  with  much  reluctance,  Mr.  Finney  consented  to  ex- 
change with  him.  He  was  fearful  that  Mr.  Gillett  would 
preach  in  such  a  way  as  to  hinder  the  work  at  Western ;  but  he 
knew  the  people  were  praying,  and  that  assured  and  comforted 
him. 

At  Rome  Mr.  Finney  preached  three  times  on  the  Sabbath. 
In  the  morning  his  text  was:     "The  carnal  mind  is  enmity 

Opening        against  God."     In  the  afternoon  and  evening  he 

Sermon.  followed  in  the  same  direction.  He  gives  an  ac- 
count at  the  opening  of  the  revival  that  followed : 

"  I  waited  on  Monday  morning  till  Mr.  Gillett  returned 
from  Western.  I  told  him  what  my  impressions  were  in  respect 
to  the  state  of  the  people.  He  did  not  seem  to  realize  that  the, 
work  was  beginning  with  such  power  as  I  supposed.  But  he 
wanted  to  call  for  inquirers,  if  there  were  any  in  the  congrega- 
tion, and  wished  me  to  be  present  at  the  meeting.  I  have  said 
before  that  the  means  that  I  had  all  along  used  thus  far  in 
promoting  revivals  were  much  prayer,  secret  and  social,  public 


1 66  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

preaching,  personal  conversation,  and  visitation  from  house  to 
house;  and  when  inquirers  became  multiplied,  I  appointed 
meetings  for  them,  and  invited  those  that  were  inquiring  to 
meet  for  instruction  suited  to  their  necessities.  These  were 
the  means,  and  the  only  means,  that  I  had  thus  far  used  in 
attempting  to  secure  the  conversion  of  souls. 

An  Extraordinary  Inquiry  Meeting. — "  Mr.  Gillett  asked 
me  to  be  present  at  the  proposed  meeting  of  inquiry.  I  told 
him  I  would;  and  that  he  might  circulate  information  through 
the  village  that  there  would  be  a  meeting  of  inquiry,  on  Mon- 
day evening.  I  would  go  to  Western,  and  return  just  at  eve- 
ning, it  being  understood  that  he  was  not  to  let  the  people  know 
that  he  expected  me  to  be  present.  The  meeting  was  called  at 
the  house  of  one  of  his  deacons.  When  we  arrived,  we  found 
the  large  sitting-room  crowded  to  its  utmost  capacity.  Mr. 
Gillett  looked  around  with  surprise  and  manifest  agitation ; 
for  he  found  that  the  meeting  was  composed  of  many  of  the 
most  intelligent  and  influential  members  of  his  congregation, 
and  especially  was  largely  composed  of  the  prominent  young 
men  in  the  town.  We  spent  a  little  while  in  attempting  to 
converse  with  them ;  and  I  soon  saw  that  the  feeling  was  so 
deep  that  there  was  danger  of  an  outburst  of  feeling  that 
would  be  almost  uncontrollable.  I  therefore  said  to  Mr.  Gil- 
lett: 'It  will  not  do  to  continue  the  meeting  in  this  shape.  I 
will  make  some  remarks,  such  as  they  need,  and  then  dismiss 
them. ' 

"  Nothing  had  been  said  or  done  to  create  any  excitement  in 
the  meeting.  The  feeling  was  all  spontaneous.  The  work 
was  with  such  power  that  even  a  few  words  of  conversation 
would  make  the  stoutest  men  writhe  on  their  seats,  as  if  a 
sword  had  been  thrust  into  their  hearts.  It  would  probably 
not  be  possible  for  one  who  had  never  witnessed  such  a  scene 
to  realize  what  the  force  of  the  truth  sometimes  is,  under  the 
power  of  the  Holy  Ghost.  It  was  indeed,  a  sword  and  a  two- 
edged  sword.  The  pain  that  it  produced  when  searchingly 
presented  in  a  few  words  of  conversation  would  create  a  dis- 
tress that  seemed  unendurable. 

"  Mr.  Gillett  became  very  much  agitated.  He  turned  pale; 
and  with  a  good  deal  of  excitement  he  said,  'What  shall  we  do? 
What  shall  we  do?'  I  put  my  hand  on  his  shoulder,  and  in  a 
whisper  said,  'Keep  quiet,  keep  quiet,  Brother  Gillett.'     I  then 


SECOND    ERA    OF    REVIVALS.  1 67 

addressed  them  in  as  gentle  but  plain  a  manner  as  I  could ; 
calling-  their  attention  at  once  to  their  only  remedy,  and  assur- 
ing them  that  it  was  a  present  and  all-sufficient  remedy.  I 
pointed  them  to  Christ  as  the  Savior  of  the  world ;  and  kept 
on  in  this  strain  as  long  as  they  could  well  endure  it,  which, 
indeed,  was  but  a  few  moments. 

"  Mr.  Gillett  became  so  agitated  that  I  stepped  up  to  him, 
and  taking  him  by  the  arm  I  said,  'Let  us  pray.'  We  knelt 
down  in  the  middle  of  the  room  where  we  had  been  standing. 
I  led  in  prayer,  in  a  low,  unimpassioned  voice;  but  interceded 
with  the  Savior  to  interpose  His  blood,  then  and  there,  and  to 
lead  all  the  sinners  to  accept  the  salvation  which  He  proffered, 
and  to  believe  to  the  saving  of  their  souls.  The  agitation 
deepened  every  moment;  and  as  I  could  hear  their  sobs  and 
sighs,  I  closed  my  prayer  and  rose  suddenly  from  my  knees. 
They  all  arose,  and  I  said,  'Now  please  go  home  without  speak- 
ing a  word  to  each  other.  Try  to  keep  silent  and  do  not  break 
out  into  any  boisterous  manifestation  of  feeling;  but  go  with- 
out saying  a  word  to  your  rooms. ' 

"  At  this  moment  a  young  man  by  the  name  of  W ,  a  clerk 

in  Mr.  H ^'s  store,  being  one  of  the  first  young  men  in  the 

A  Typical  place,  SO  nearly  fainted  that  he  fell  upon  some 
Awakening,  young  men  that  stood  near  him  ;  and  they  all  of 
them  partially  swooned  away  and  fell  together.  This  had 
well-nigh  produced  a  loud  shrieking;  but  I  hushed  them  down, 
and  said  to  the  young  men,  'Please  set  that  door  wide  open  and 
go  out,  and  let  all  retire  in  silence. '  They  did  as  I  requested. 
They  did  not  shriek ;  but  they  went  out  sobbing  and  sighing, 
and  their  sobs  and  sighs  could  be  heard  until  they  got  out  into 
the  street. 

"  This  Mr.  W to  whom  I  have  alluded  kept  silence  till 

he  entered  the  door  where  he  lived ;  but  he  could  contain  him- 
self no  longer.  He  shut  the  door,  fell  upon  the  floor,  and  burst 
into  a  loud  wailing,  in  view  of  his  awful  condition.  This 
brought  the  family  around  him,  and  scattered  conviction  among 
the  whole  of  them. 

"  I  afterward  learned  that  similar  scenes  occurred  in  other 
families.  Several,  as  it  was  afterward  ascertained,  were  con- 
verted at  the  meeting,  and  went  home  so  full  of  joy  that  they 
could  hardly  contain  themselves." 

The  next  morning,  as  soon  as  it  was  fairly  day,  the  people 


l68  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

began  to  call  at  Mr.  Gillett's  house,  requesting  that  he  and  Mr. 
Finney  would  visit  members  of  their  families.  After  a  hasty 
breakfast,  they  started  out.  As  soon  as  they  got  on  the  streets 
people  ran  out  of  their  houses  begging  them  to  come  in.  As 
they  could  visit  but  one  house  at  a  time,  when  they  entered  a 
home  the  neighbors  would  rush  in  and  fill  the  largest  room. 
They  would  impart  instruction,  and  then  pass  to  another  house. 
Entering  a  house,  they  would  often  find  some  one  kneeling  in 
prayer,  and  some  prostrated  on  the  floor.  Their  visits  contin- 
ued through  all  the  hours  until  noon. 

As  this  method  was  evidently  not  meeting  the  wants  of  the 
masses  that  were  interested,  Mr.  Finney  suggested  that  there 

Inquiry-  must  be  an  inquiry-meeting.  The  difficulty 
Meetings.  was  that  they  had  not  in  their  control  any  suit- 
able place  in  which  to  hold  the  meeting.  The  hotel-keeper 
was  a  Christian  man.  He  had  a  large  dining-room  connected 
with  the  hotel,  and  consented  cheerfully  to  the  use  of  that  room 
for  the  inquiry-meeting.  Through  the  public  schools  notice 
was  given  that  the  meeting  would  be  held  at  one  o'clock. 

Immediately  after  dinner  the  two  ministers  started  for  the 
meeting.  They  saw  people,  some  of  them  running  to  the  meet- 
ing. They  were  coming  from  every  direction.  By  the  time 
the  minister  got  to  the  hotel  the  room,  though  so  large,  was 
absolutely  packed  with  men,  women,  and  children.  The  meet- 
ing was  much  such  a  one  as  that  of  the  previous  evening, 
already  described.  The  feeling  was  overwhelming.  Some 
strong-minded  men  were  so  affected  by  what  was  said  to  them, 
that  they  were  unable  to  help  themselves,  and  had  to  be  taken 
home  by  friends.  The  meeting  lasted  until  nearly  night. 
Many  conversions  occurred  and  the  work  extended  on  every 
side. 

Mr.  Finney  preached  in  the  evening,  and  Mr.  Gillett  ap- 
pointed a  meeting  for  inquiry  for  the  next  morning,  in  the 
court-house.  This  was  much  larger  than  the  dining-hall, 
though  not  so  central.  At  the  hour  appointed  the  court-house 
was  crowded,  and  much  of  the  day  was  given  to  instructing  the 
people. 

Mr.  Finney  preached  again  in  the  evening,  and  Mr.  Gillett 
appointed  an  inquiry-meeting  for  the  next  morning  in  the 
church,  as  no  other  room  in  the  village  was  large  enough  to 
hold  the  numbers  that  would  attend.      A  prayer-meeting  was 


SECOND    ERA    OF    REVIVALS.  169 

appointed  for  the  evening  in  a  large  schoolhouse;  but  the 
meeting  was  hardly  begun  before  there  was  such  a  manifesta- 
tion of  feeling  that,  to  prevent  a  violent  outburst,  it  was  deemed 
prudent  to  dismiss  the  meeting  and  advise  the  people  to  go 
quietly  home  and  spend  the  evening  in  secret  prayer,  or  family 
prayer,  as  might  seem  more  desirable.  Sinners  were  urged  not 
to  sleep  until  they  had  given  their  hearts  to  God. 

The  work  had  now  become  so  general  that  after  this  Mr. 
Finney  preached  every  evening  until  he  had  preached  twenty 
sermons,  besides  preaching  twice  on  the  Sabbath.  In  addition 
to  this  there  was  an  inquiry-meeting,  and  also  the  prayer- 
meeting,  every  day.  The  whole  community  seemed  in  an  awed 
condition.  Ministers  from  the  region  around  came  and  ex- 
pressed astonishment  at  what  they  saw  and  heard.  The  con- 
versions were  so  many  and  constant  there  seemed  no  way  of 
telling  the  number.  At  the  close  of  every  meeting  Mr.  Finney 
requested  those  that  had  been  converted  that  day  to  come  for- 
ward in  front  of  the  pulpit,  that  the  ministers  might  have  some 
conversation  with  them.  Every  night  they  were  surprised  by 
the  number  and  the  class  of  persons  that  came  forward. 

At  one  of  the  morning  prayer-meetings  the  lower  part  of  the 
church   was  filled.     While   Mr.  Finney  was  speaking,  a  mer- 

Cases  of  chant  entered  the  house  and  came  up  the  aisle 
Conviction.  until  he  found  a  seat  quite  near  him.  He  had 
been  seated  but  a  few  moments  when  he  fell  from  his  seat, 
writhing  and  groaning  in  a  terrible  manner.  Mr.  Finney,  on 
going  to  him,  found  that  it  was  mind  agony.  A  skeptical 
physician  sat  near  him.  He  stepped  out  of  his  slip,  examined 
the  man,  felt  his  pulse,  said  nothing,  but  turning  away  leaned 
his  head  against  a  post  that  supported  the  gallery,  and  mani- 
fested great  agitation.  He  said  afterward  that  he  saw  at  once 
that  it  was  distress  of  mind.  It  took  his  skepticism  entirely 
away,  and  he  was  soon  after  hopefully  converted.  The  man 
who  had  fallen  from  his  seat  and  for  whom  prayer  was  offered 
went  away  from  the  church  rejoicing. 

Another  physician,  a  very  amiable  man,  but  a  skeptic,  had 
a  little  daughter  and  a  praying  wife.  The  girl,  perhaps  eight  or 
nine  years  old,  was  under  deep  conviction  of  her  sinfulness,  and 
the  mother  was  greatly  concerned  for  her.  The  father  became 
quite  indignant.  He  said  to  his  wife :  "  The  subject  of  religion 
is  far  too  high  for  me.     I  never  could  understand  it.     Do  you 


170  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

tell  me  that  that  little  child  understands  it  so  as  to  be  intelli- 
gently convicted  of  sin?  I  do  not  believe  it.  I  know  better. 
It  is  fanaticism ;  it  is  madness. "  Nevertheless  the  mother  of  the 
child  held  fast  in  prayer.  This  was  said  with  a  good  deal  of 
feeling.  Immediately  he  took  his  horse  and  went  several  miles 
to  see  a  patient.  On  his  way  the  Spirit  of  the  Lord  opened  the 
subject  so  to  him  that  the  whole  plan  of  salvation  by  Christ 
was  so  clear  to  him  that  he  saw  that  a  child  could  understand 
it.  He  deeply  regretted  that  he  had  spoken  to  his  wife  as  he 
did,  and  felt  in  haste  to  get  home  that  he  might  take  it  back. 
He  encouraged  the  little  girl  to  come  to  Christ,  and  both  father 
and  child  became  Christians,  have  lived  long  and  done  much 
good. 

The  work  went  on  until  it  had  gathered  in  nearly  the  entire 
population  of  the  place.  Nearly  every  lawyer,  physician,  and 
merchant,  all  the  principal  men  and  nearly  all  the  adult  popu- 
lation were  converted.  Mr.  Gillett,  the  pastor,  said  :  "  So  far  as 
my  congregation  is  concerned  the  millennium  is  come  already. 
My  people  are  all  converted."  Mr.  Gillett  stated  that  during 
the  twenty  days  that  Mr.  Finney  preached,  there  were  five  hun- 
dred conversions  in  that  town. 

During  the  progress  of  this  work  in  Rome  a  good  deal  of  ex- 
citement began  to  manifest  itself  in  Utica,  and  many  began  to 
A  Skeptical  ridicule  the  work  at  Rome.  One  of  the  most  prom- 
Banker  inent  and  influential  citizens  of  Rome,  highly  re- 
Converted,  spected,  was  inclined  to  skepticism,  tho  a  thorough- 
ly moral  and  excellent  citizen,  and  tolerant  of  religion.  He  went 
to  hear  Mr.  Finney  the  first  Sunday  and  was  so  astonished  that 
he  made  up  his  mind  he  would  not  go  again.  He  said  to  his 
family  when  he  went  home:  "That  man  is  mad,  and  I  should 
not  be  surprised  if  he  set  the  town  on  fire. "  He  stayed  away 
from  meetings  several  days,  while  the  work  became  so  great  as 
to  confound  his  skepticism,  and  put  him  in  a  perplexed  state  of 
mind.  He  was  president  of  one  of  the  banks  in  Utica,  and 
went  down  weekly  to  attend  the  meeting  of  the  directors.  On 
one  of  these  occasions,  a  director  began  to  rally  him  on  the 
state  of  things  at  Rome,  as  if  they  were  all  running  mad.  In 
reply  he  said  to  the  directors:  "Gentlemen,  say  what  you  will, 
there  is  something  very  remarkable  in  the  state  of  things  in 
Rome.  Certainly  no  human  power  or  eloquence  has  produced 
what  we  see  there.     I  can  not  understand  it.     You  say  it  will 


SECOND    ERA    OF    REVIVALS. 


171 


soon  subside.  No  doubt  the  intensity  of  feeling  that  is  now  in 
Rome  must  soon  subside,  or  the  people  will  become  insane. 
But,  gentlemen,  there  is  no  accounting  for  that  state  of  feeling 
by  any  philosophy,  unless  there  be  something  divine  in  it." 

After  this  gentleman  had  stayed  away  from  the  meetings  for 
some  days,  a  little  company  gathered  one  afternoon  to  pray  for 
him.  The  Lord  gave  large  faith  to  them,  and  the  conviction 
was  strong  that  the  Lord  was  working  in  his  soul.  In  the 
evening  he  came  to  meeting.  When  he  came  in,  Mr.  Gillett 
was  sitting  by  Mr.  Finney  and  asked  him  not  to  say  anything 
that  would  displease  him.  Mr.  Finney  answered:  "No,  but  I 
shall  not  spare  him."  The  word  seemed  to  take  a  powerful 
hold  on  the  man,  and  when  those  who  had  been  converted  that 
day  were  asked  to  come  forward,  deliberately  and  solemnly  Mr. 

M came  forward  and  reported  himself  as  having   given 

himself  to  the  Lord. 

Nothing  that  I  have  read  in  connection  with  revival  has 
seemed  so  marvelous  in  its  power  and  results.  It  was  as  if  the 
Almighty  revealed  Himself  in  such  ways  to  the  whole  commu- 
ity  as  to  make  them  feel  that  an  omniscient  eye  was  upon  them, 
not  only  beholding  and  hearing  whatever  they  did  and  said, 
but  discerning  the  very  thoughts  of  the  heart.  Persons  coming 
from  a  distance  to  transact  business  were  made  so  to  come  into 
sympathy  with,  and  under  the  influence  of,  the  prevailing  atmos- 
phere, that  they  were  unfitted  to  do  business,  and  some  of  them 
carried  away  impressions  resulting  in  their  becoming  Chris- 
tians. 

Mr.  Finney  has  said  that  no  disorder,  no  fanaticism,  was 
witnessed;  but  the  Spirit's  work  was  so  spontaneous,  so  power- 
ful, and  so  overwhelming  as  to  require  the  greatest  caution 
and  wisdom  to  prevent  undesirable  outbursts  of  feeling,  such 
as  would  have  soon  exhausted  the  sensibility  of  the  people  and 
brought  about  reaction;  but  no  such  outbursts  occurred.  A 
sunrise  prayer-meeting  was  held  every  morning  for  many 
months,  and  at  all  seasons  of  the  year  was  fully  attended. 

It  would  take  a  great  deal  of  space  to  include  a  full  state- 
ment of  this  wonderful  revival.  Indeed,  a  large  volume  could 
be  filled  with  thrilling  descriptions  and  incidents  of  this  work. 

Prayer  is  a  wonderful  power,  a  mighty  engine,  and  no  man 
Power  of        was  ever  more  insistent  that  it  should  take  its 

Prayer.         place  in  connection  with  his  work,  than  Charles 


172  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

G.  Finney.  So  emphatically  did  he  dwell  upon  this,  and  so 
successful  were  his  instructions  in  regard  to  prayer,  that  it  was 
said  the  whole  town  was  full  of  prayer.  Everywhere  they  went 
they  heard  the  voice  of  prayer.  Christians  passing  along  the 
streets  together  would  join  in  prayer.  If  an  impenitent  person 
was  discovered  endeavoring  to  hinder  or  oppose  the  work,  a  lit- 
tle company  would  be  gathered  covenanting  to  pray  for  him 
until  he  should  be  converted. 

A  lady  in  the  town,  wife  of  an  officer  in  the  army,  educated, 
and  of  great  will  force,  manifested  intense  opposition  to  the  re- 
An  Officer's     vival.    Some  of  the  principal  ladies,  very  much  in- 
Wife.  terested  in  her  case,  made  her  a  subject  of  prayer. 

Just  as  the  ministers  were  leaving  the  church  together,  suppos- 
ing no  one  was  left  in  the  church,  the  sexton  came  hurriedly  to 
them  at  the  door,  saying  "  There  is  a  lady  in  yonder  pew  that 
can  not  get  out;  she  is  helpless.  Will  you  not  come  and  see 
her."  Returning  they  found  it  to  be  the  officer's  wife,  who  had 
been  such  a  bitter  opposer  of  the  revival.  The  pew  had  been 
full,  but  the  other  occupants  had  gone  out  and  left  her  there. 
Finding  herself  unable  to  get  out,  she  sank  down  on  the  floor, 
unnoticed  by  those  who  had  been  in  the  pew  with  her.  Con- 
versation revealed  the  fact  that  she  was  under  the  deepest 
conviction  for  her  sinfulness.  Mr.  Finney  gave  her  such  coun- 
sel as  he  thought  appropriate,  prayed  with  her,  and  Mr.  Gillett 
accompanied  her  to  her  home,  it  being  but  a  few  rods  to  her 
house.  It  was  learned  that  she  locked  herself  into  a  fireless  room 
and  spent  the  night  by  herself.  The  next  day  she  expressed 
hope,  and,  so  far  as  known,  proved  to  be  truly  converted. 


III.  Mr.   Finney  as  General   Revivalist. 

The  missionary  period  of  Mr.  Finney's  work  may  be  looked 
upon  as  having  culminated  and  reached  its  close  with  the  work 
at  Rome.  The  work  at  Rome  was  the  transition  to  his  work  as 
a  general  revivalist.  The  missionary  activity  brings  us  down 
to  the  winter  and  spring  of  1826.  From  this  time  until  1835 
Mr.  Finney  was  engaged  in  general  revival  work  in  the  large 
towns  and  cities  over  the  country. 

This  was  a  period  of  intense  activity  and  of  constantly  in- 
creasing influence.  As  it  will  be  impossible  to  follow  his  work 
in  detail,  it  will  first  be  briefly  sketched,  and  then  illustrations 


SECOND    ERA    OF    REVIVALS.  1 73 

will  be  drawn  from  a  few  of  the  many  fields  in  which  he 
labored  with  such  remarkable  results. 

I.    Outline  of  the  Work. 

The  revival  in  Rome  spread  to  Utica  and  Auburn.  In  the 
fall  of  1826  Mr.  Finney  accepted  an  invitation  from  Rev.  Dr. 
Labors  in  N.  S.  S.  Beman  and  the  session  of  the  First  Pres- 
Troy.  byterian  Church  of  Troy  to  labor  with  them  for 

a  revival  of  religion.  He  spent  the  fall  and  winter  in  that 
city  in  the  midst  of  a  great  revival.  Soon  after  his  arrival  in 
Troy  he  visited  Dr.  Nettleton,  then  in  Albany,  and  found  that 
they  were  in  substantial  agreement  doctrinally,  altho  Net- 
tleton regarded  some  of  the  measures  used  by  Finney  in  pro- 
moting revivals  as  objectionable. 

While  Mr.  Finney  was  in  Troy  the  opposition  to  the  "  new 

measures,"  attributed  to  him — on  the  part  of  many  leading  min- 

Opposition      isters,    including   Dr.  Lyman  Beecher,  Dr.   Joel 

Aroused.  Hawes  of  Hartford,  Dr.  Nettleton,  Dr.  Humph- 
rey, President  of  Amherst  College,  and  others — reached  its 
culmination  in  a  convention  held  at  New  Lebanon,  Columbia 
county,  in  which  a  series  of  resolutions  was  passed  condemning 
such  measures.  Mr.  Finney  denied  ever  having  used  any  of  the 
measures  complained  of ;  whereupon  Dr.  Beecher  declared  the 
resolutions  to  have  merely  a  prospective  application  and  in- 
tended to  guard  against  probable  dangers  and  excesses.  This 
opposition  doubtless  interfered  in  some  measure  with  Mr.  Fin- 
ney's success  at  the  time,  but  perhaps  had  a  tendency  to  prevent 
excesses  and  certainly  resulted  in  bringing  the  revivalist  him- 
self into  greater  prominence  before  the  church.  The  revival 
reached  New  Lebanon,  Stephentown,  and  other  places. 

Wilmington  and  Philadelphia.— While  Mr.  Finney  was 
laboring  in  New  Lebanon,  Rev.  Mr.  Gilbert,  of  Wilmington, 
Del.,  whose  father  resided  in  New  Lebanon,  came  there  on 
a  visit.  Mr.  Gilbert,  who  held  strongly  to  the  Princeton 
theology,  invited  him  to  visit  Wilmington,  which  he  did  as  soon 
as  the  way  seemed  clear  for  him  to  leave  Stephentown.  From 
Wilmington  he  was  invited  by  Rev.  James  Patterson,  another 
strong  Princeton  man,  to  visit  Philadelphia  and  preach  to  his 
people  there.  It  was  late  in  the  fall  of  1827  when  Mr.  Finney 
first  took  his  lodgings  in  Philadelphia,  and  he  continued  to  labor 
there  with  marked  success  until  August,    1828.     After  a  short 


174  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

visit  to  the  home  of  his  wife's  parents  in  Oneida  county,  N. 
Y.,  he  returned  to  Philadelphia,  and  continued  his  labors  there 
until  about  midwinter,  1829-30,  makinghisstay  in  Philadelphia 
in  all  about  a  year  and  a  half. 

From  Philadelphia  the  way  opened  to  Reading  and  Lancas- 
ter, in  the  winter  of  1829-30,  where  revivals  followed  his 
preaching. 

Invitation  to   New   York  City. — From    Lancaster,   about 

midsummer,  1830,  he  returned  to  Oneida  county,  N.   Y.     After 

Anson  G.       preaching  there  for  a  short  time  he  was  invited 

Phelps.  to  visit  New  York  city.  The  circumstances  of  his 
invitation  are  recorded  in  his  autobiography,  as  follows: 

"After  I  returned  to  Whitestown,  I  was  invited  to  visit  the 
city  of  New  York.  Anson  G.  Phelps,  since  well  known  as  a 
great  contributor,  by  will,  to  the  leading  benevolent  institu- 
tions of  our  country,  hearing  that  I  had  not  been  invited  to  the 
pulpits  of  that  city,  hired  a  vacant  church  in  Vandewater  Street, 
and  sent  me  an  urgent  request  to  come  there  and  preach.  I 
did  so,  and  there  we  had  a  powerful  revival.  I  found  Mr. 
Phelps  very  much  engaged  in  the  work,  and  not  hesitating  at 
any  expense  that  was  necessary  to  promote  it.  The  church 
which  he  hired  could  be  had  only  for  three  months.  Accord- 
ingly Mr.  Phelps,  before  the  three  months  were  out,  purchased 
a  church  in  Prince  Street,  near  Broadway.  This  church  had 
been  built  by  the  Universalists,  and  was  sold  to  Mr.  Phelps, 
who  bought  and  paid  for  it  himself.  From  Vandewater  Street 
we  went,  therefore,  to  Prince  Street,  and  there  formed  a  church, 
mostly  of  persons  that  had  been  converted  during  our  meetings 
in  Vandewater  Street.  I  continued  my  labors  in  Prince  Street 
for  some  months,  I  think,  until  quite  the  latter  part  of  summer. 

"  I  was  very  much  struck,  during  my  labors  there,  with  the 
piety  of  Mr.  Phelps.  While  we  continued  at  Vandewater 
Street,  myself  and  wife,  with  our  only  child,  were  guests  in  his 
family.  I  had  observed  that,  while  Mr.  Phelps  was  a  man 
literally  loaded  with  business,  somehow  he  preserved  a  highly 
spiritual  frame  of  mind;  and  that  he  would  come  directly  from 
his  business  to  our  prayer-meetings,  and  enter  into  them  with 
such  spirit  as  to  show  clearly  that  his  mind  was  not  absorbed 
in  business  to  the  exclusion  of  spiritual  things.  As  I  watched 
him  from  day  to  day,  I  became  more  and  more  interested  in 
his  interior  life,  as  it  was  manifested  in  his  outward  life.     One 


SECOND    ERA    OF    REVIVALS.  1 75 

night  I  had  occasion  to  go  dov^nstairs,  I  should  think  about 
twelve  or  one  o'clock  at  night,  to  get  something  for  our  little 
child.  I  supposed  the  family  were  all  asleep,  but  to  my  sur- 
prise I  found  Mr.  Phelps  sitting  by  his  fire,  in  his  night-dress, 
and  saw  that  I  had  broken  in  upon  his  secret  devotions.  I 
apologized  by  saying  that  I  supposed  he  was  in  bed.  He  re- 
plied, 'Brother  Finney,  I  have  a  great  deal  of  business  pressing 
me  during  the  day,  and  have  but  little  time  for  secret  devotion ; 
and  my  custom  is,  after  having  a  nap  at  night,  to  arise  and 
have  a  season  of  communion  with  God, '  After  his  death,  which 
occurred  not  many  years  ago,  it  was  found  that  he  had  kept  a 
journal  during  these  hours  in  the  night,  comprising  several 
manuscript  volumes.  This  journal  revealed  the  secret  work- 
ings of  his  mind,  and  the  real  progress  of  his  interior  life." 

After  leaving  New  York  he  was  pressed  to  go  in  many  direc- 
tions. He  accepted  an  invitation  from  Rev.  Mr.  Parker,  pastor 
of  the  Third  Church,  Rochester,  N.  Y.,  and  spent  six  months  of 
the  year  1830  laboring  in  that  city.  His  work  there  was  most 
remarkable,  not  less  in  its  intense  interest  than  in  its  large  and 
permanent  results.  During  the  latter  part  of  this  period  his 
health  was  very  poor.  He  was  overdone;  and  some  of  the 
leading  physicians  made  up  their  minds  that  he  never  would 
preach  any  more.  He  disregarded  their  expostulations  and 
warnings,  however,  and  continued  his  work.  Auburn,  Buffalo, 
Providence,  and  Boston  witnessed  his  unremitting  labors  for 
the  next  year. 

The  Origin  of  the  Broadway  Tabernacle.— The  year 
1832  found  him  again  in  New  York  city,  where  Mr.  Lewis 
Tappan  and  others  leased  the  Chatham  Street  theater  and  fitted 
it  up  for  a  church  over  which  he  was  installed  pastor.  He  con- 
tinued his  work  in  that  city  for  two  years.  The  year  1832  was 
the  "cholera  year,"  and  Mr.  Finney  was  prostrated  for  a  time 
with  an  attack  of  cholera,  out  of  which  he  came  with  impaired 
health.  It  w^as  during  this  season  of  labor  that  a  Congrega- 
tional church  was  formed,  of  which  he  became  pastor,  and 
which  built  the  Tabernacle  on  Broadway  for  its  place  of  wor- 
ship. It  was  also  during  this  period  that  the  New  York  Evan- 
gelist was  started.  The  circumstances  of  its  origin  are  thus 
related  in  Mr,  Finney's  autobiography: 

Founding  of  New  York  Evangelist. — "  In  this  connec- 
tion   I    must   relate    the    origin    of    the    New  York  Evangelist. 


176  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

When  I  first  went  to  the  city  of  New  York,  and  before  I  went 
there,  the  New  York  Observer,  in  the  hands  of  Mr.  Morse,  had 
gone  into  the  controversy  originating  in  Mr.  Nettleton's  oppo- 
sition to  the  revivals  in  central  New  York.  The  Observer  had 
sustained  Mr.  Nettleton's  course,  and  refused  to  publish  any- 
thing on  the  other  side.  The  writings  of  Mr.  Nettleton  and  his 
friends  Mr.  Morse  would  publish  in  the  Observer;  but  if  any 
reply  was  made  by  any  of  the  friends  of  those  revivals,  he  would 
not  publish  it.  In  this  state  of  things,  our  friends  had  no  organ 
through  which  they  could  communicate  with  the  public  to  cor- 
rect misapprehensions. 

"  Judge  Jonas  Piatt,  of  the  Supreme  Court,  was  then  living 
in  New  York,  and  was  a  friend  of  mine.  His  son  and  daughter 
had  been  hopefully  converted  in  the  revival  at  Utica.  Con- 
siderable effort  was  made  by  the  friends  of  those  revivals  to 
get  a  hearing  on  the  question  in  debate,  but  all  in  vain.  Judge 
Piatt  found  one  day  pasted  on  the  inside  of  the  cover  of  one  of 
his  old  law  books  a  letter  written  b)'  one  of  the  pastors  in  New 
York  against  Whitefield,  at  the  time  he  was  in  this  country. 
That  letter  of  the  New  York  pastor  struck  Judge  Piatt  as  so 
strongly  resembling  the  opposition  made  by  Mr.  Nettleton  that 
he  sent  it  to  the  New  York  Observer,  and  wished  it  to  be  pub- 
lished as  a  literary  curiosity,  it  having  been  written  nearly  a 
hundred  years  before.  Mr.  Morse  refused  to  publish  it,  assign- 
ing as  a  reason  that  the  people  would  regard  it  as  applying  to 
the  opposition  of  Mr.  Nettleton. 

"  At  length,  some  of  the  friends  of  the  revivals  in  New 
York  assembled  and  talked  the  matter  over  of  establishing  a 
new  paper  that  should  deal  fairly  with  those  questions.  They 
finally  commenced  the  enterprise.  I  assisted  them  in  getting 
out  the  first  number,  in  which  I  invited  ministers  and  laymen 
to  consider  and  discuss  several  questions  in  theology,  and  also 
questions  relating  to  the  best  means  of  promoting  revivals  of 
religion." 

Mr.  Finney's  shattered  health  led  to  a  voyage  to  Europe  at 
this  time.  When  he  returned  to  New  York,  he  began  his  work 
in  the  Tabernacle.  It  was  just  then  that  events  occurred  at  the 
West  which  changed  his  entire  career  from  this  time  forward, 
and  made  Oberlin,  O.,  the  center  of  his  future  labors.  These 
events  will  be  briefly  related,  after  some  sketches  of  his  general 
revival  work  have  been  given. 


SECOND    ERA    OF    REVIVALS. 


177 


2.  Illustratiofis  of  His  IVork. 
It  has  seemed  to  me  due  to  Mr.  Finney,  and  to  those  who 
may  read  this  narrative,  that  before  proceeding  further  there 
should  be  a  looking  backward,  so  that  the  history  of  his  child- 
hood and  youth,  with  his  early  inclinations  and  employments, 
his  first  choice  of  profession,  his  conversion,  the  bias  of  his  soul 
immediately  after  his  conversion,  his  work  for  the  conversion  of 
others,  his  wonderful  success  in  the  sporadic  beginnings  of  his 
religious  work,  with  the  labors  (just  recorded)  that  followed  his 
regular  entrance  into  the  ministry,  and  the  crowning  work  at 
Rome,  might  afford  an  intelligent  photograph  of  the  past,  and 
prepare  the  reader  for  what  is  to  follow.  Of  course,  the  re- 
mainder of  the  narrative  must  be  far  less  detailed,  as  there  is 
such  a  world  of  interesting  fact  in  the  work  of  Mr.  Finney 
through  the  years  as  yet  unnoticed. 

I.    Revival  at  Utica. 

While  still  at  Rome  Mr.  Finney  visited  Utica  to  attend  the 
funeral  of  an  elder  in  Dr.  Aiken's  church.     Dr.  Aiken  informed 
Introduction  to  him  that  in  his  own  church  and  throughout  the 
Utica.  city  there  was  an  unusual  degree  of  thoughtful- 

ness  and  prayer;  that  a  lady  in  his  church  was  so  exercised  in 
view  of  the  condition  of  the  church  that  she  spent  two  days  and 
nights  in  prayer  for  the  church  and  the  impenitent  of  the  city, 
and  that  she  could  no  longer  endure  the  distress  imless  some- 
body could  be  found  to  join  her  in  her  prayers  for  the  church 
and  city.  Dr.  Aiken  wished  him  to  come  to  Utica  and  labor 
with  his  church  at  once.  Mr.  Finney  accordingly  went  imme- 
diately, and  a  revival  broke  out  as  soon  as  he  commenced  his 
labors.  The  place  seemed  pervaded  by  the  Spirit  of  God; 
meetings  were  crowded  every  night,  especially  in  the  two  Pres- 
byterian churches,  Mr.  Aiken  and  Mr.  Grace  being  the  pastors. 
Mr.  Finney  divided  his  labors  between  the  churches. 

The  sheriff  of  the  county  was  one  of  the  remarkable  early 
converts.  The  principal  hotel  containing  a  large  number  of 
The  Sheriff  guests  was  the  stopping-place  of  the  stages.  As 
Converted.  all  travel  was  then  by  stages,  this  hotel  became  a 
sort  of  Bethesda,  a  place  of  spiritual  healing.  Not  only  were 
many  of  the  stated  boarders  converted,  but  the  atmosphere  was 
such  that  the  most  transient  inmates,  those  just  passing  or  in 

12 


lyS  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

town  on  business,  were  converted.  The  sheriff,  who  was  one  of 
the  converts,  had  his  room  at  the  hotel  and  joined  in  the  work 
with  all  his  might. 

A  merchant  from  Lowville  came  to  Utica  on  business  and 
was  at  this  hotel.  He  found  religion  the  one  topic.  It  was  re- 
The  Angry  ligion !  religion !  He  was  vexed ;  and  said  he  could 
Merchant.  do  no  business  there,  and  he  resolved  to  go  home. 
He  had  spoken  before  some  of  the  boarders  who  were  among  the 
young  converts,  and  especially  the  sheriff.  As  the  stage  was 
to  leave  late  at  night,  he  was  seen  going  to  the  bar  just  before 
he  retired,  saying  that  the  landlord  would  not  probably  be  up 
when  the  stage  went  through,  so  he  would  pay  his  bill  then. 
It  was  noticed  that  he  was  very  much  agitated',  and  that  his 

mind  was  evidently  very  much  exercised.     Mr,  S suggested 

that  some  of  the  gentlemen   boarders   should   pray  for  him. 

They  got  him  to  go  to  Mr.  B 's  room,  where  they  prayed 

and  conversed  with  him,  and  before  the  stage  came  he  was 
converted. 

He  at  once  became  deeply  exercised  about  the  condition  of 
his  own  people.  When  the  stage  came  he  took  passage  and 
went  immediately  home.  As  soon  as  he  arrived  he  told  his 
family  of  the  change  he  had  undergone,  and  calling  them  to- 
gether prayed  with  them.  Wherever  he  went  he  proclaimed 
Christ.  Being  a  prominent  citizen  and  an  outspoken  man,  it 
produced  a  solemn  impression  throughout  the  community. 

The  Beginning  of  Opposition.— It  was  (I  think)  while 
Mr.  Finney  was  at  Utica  that  the  sad  attack  upon  his  work  by 
good  men  was  first  begun.  Those  good  men  long  ago  went  to 
meet  the  criticisms  they  inflicted  on  Mr.  Finney,  and  long  since 
he  followed  them.  I  say  nothing  of  them,  even  to  mention 
their  names.  "  They  were  good,  God-fearing  men,  peace  to 
their  ashes,"  so  said  Mr.  Finney;  but  nothing  of  evil  did  he 
utter  of  them. 

The  Scotch  Minister's  Attack  in  Presbytery.— While 
Mr.  Finney  was  at  Utica  the  meeting  of  the  Oneida  Presbytery 
was  held  there.  There  was  an  aged  Scotch  minister  present 
who  was  greatly  annoyed  by  the  revival.  He  found  the 
whole  community  possessed  with  it;  even  in  stores  and  public 
places  the  revival  was  the  one  theme.  The  old  gentleman  had 
not  been  long  in  this  country.  On  the  afternoon  before  Pres- 
bytery adjourned,  he  arose  and  made  a  most  violent  attack  on 


SECOND    ERA    OF    RKVIVALS. 


179 


the  revivals  that  were  then  in  progress,  especially  that  in  Utica, 
which  so  distressed  those  present  that  they  felt  like  falling  on 
their  faces  in  their  grief,  and  gave  therriselves  to  prayer  to  God 
to  prevent  injury  resulting  from  the  attack.  When  the  Pres- 
b)'tery  adjourned  some  of  the  members  left  the  city  and  others 
remained.  The  next  morning  the  old  gentleman  whose  speech 
was  such  an  affliction  was  found  dead  in  his  bed. 

As  the  meetings  continued,  people  attracted  by  curiosity 
came  from  far  and  near,  and  while  Christians  were  quickened 
the  impenitent  were  quite  generally  converted  before  leaving. 

Revival  in  Oriskany  (New  York  Mills).— Not  far  from 
Utica  was  the  village  of  Oriskany,  where  there  was  a  large 
cotton  factory.  Mr.  Finney,  having  a  friend  connected  with 
the  establishment,  went  there.  This  place  is  now  known  as 
the  New  York  Mills.  Mr.  Finney  was  invited  to  preach  in  the 
large  schoolhouse  in  the  evening.  It  was  crowded  with  the 
people.  As  usual  the  sermon  made  a  deep  impression.  The 
next  morning  he  went  into  the  factory,  and  noticed  that  his 
coming  excited  and  agitated  the  operatives  who  were  busy  at 
the  looms  and  mules.  On  one  of  the  floors  a  great  many  young 
women  were  at  work,  and  he  saw  two  of  them  eyeing  him  in- 
tently and  talking  very  earnestly.  They  were  evidently  agi- 
tated, tho  they  both  laughed.  One  of  them  as  he  reached 
them  was  trying  to  mend  a  broken  thread,  but  her  hands  trem- 
bled so  that  she  could  not  mend  it.  When  he  came  within  a 
very  short  distance  of  her,  he  looked  solemnly  at  her.  She  saw 
it,  and,  overcome,  sank  down  and  burst  into  tears.  The  im- 
pression of  this  spread  over  the  room  like  a  flame,  and  in  the 
briefest  space  nearly  all  in  the  room  were  in  tears,  and  the 
whole  company  of  operatives  in  the  mill  became  affected  by  it. 

Mr.  W ,  the  proprietor,  an  unconverted  man,  seeing  the 

state  of  things,  said  to  the  superintendent:  "  Stop  the  mill  and 
let  the  people  attend  to  religion;  for  it  is  more  important  our 
souls  should  be  saved  than  the  factory  should  be  run."  The 
gate  was  immediately  shut  down.  But  where  should  they  have 
meetings?  The  superintendent  suggested  that  the  mule-room 
was  large  enough,  and,  the  mules  being  run  up  on  one  side, 
they  assembled  there.  Mr.  Finney  declared  that  a  more 
powerful  meeting  he  had  scarcely  ever  attended.  The  work 
went  on  with  great  power.  The  building  was  large,  and  from 
garret  to  cellar  filled  with  people.     The  revival  went  through 


l8o  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  mill  with  astonishing  power,  so  that  in  a  few  days  nearly 
all  connected  with  it  were  hopefully  converted. 

Conversion  of  Theodore  D.  Weld. — One  of  the  marked 
conversions  at  Utica  was  that  of  Theodore  D.  Weld,  a  student 
of  Hamilton  College,  a  young  man  of  remarkable  ability  and 
power.     Mr.  Finney's  own  account  of  it  is  as  follows: 

"  As  much  has  been  said  about  the  hopeful  conversion  of 
Theodore  D.  Weld  at  Utica,  it  may  be  well  for  me  to  give  a 

correct  report  of  the  facts.     He  had  an  aunt,  Mrs.  C ,  living 

in  Utica,  who  was  a  very  praying,  godly  woman.  He  was  the 
son  of  an  eminent  clergyman  in  New  England,  and  his  aunt 
thought  he  was  a  Christian.  He  used  to  lead  her  family  in  its 
worship.  Before  the  commencement  of  the  revival,  he  had 
become  a  member  of  Hamilton  College  at  Clinton.  The  work 
at  Utica  had  attracted  so  much  attention,  that  many  persons 
from  Clinton,  and  among  the  rest  some  of  the  professors  of  the 
college,  had  been  down  to  Utica,  and  had  reported  what  was 
doing  there,  and  a  good  deal  of  excitement  had  resulted.  Weld 
held  a  very  prominent  place  among  the  students  of  Hamilton 
College,  and  had  a  very  great  influence.  Hearing  what  was 
going  on  at  Utica,  he  became  very  much  excited,  and  his  oppo- 
sition was  greatly  aroused.  He  became  quite  outrageous  in  his 
expressions  of  opposition  to  the  work,  as  I  understood. 

"This  fact  became  known  in  Utica;  and  his  aunt,  with 
whom  he  had  boarded,  became  very  anxious  about  him.  To 
me  he  was  an  entire  stranger.  His  aunt  wrote  him,  and  asked 
him  to  come  home  and  spend  a  Sabbath,  hear  the  preaching, 
and  become  interested  in  the  work.  He  at  first  declined,  but 
finally  got  some  of  the  students  together,  and  told  them  that  he 
had  made  up  his  mind  to  go  down  to  Utica;  that  he  knew  it 
must  be  fanaticism  or  enthusiasm;  that  he  knew  it  would  not 
move  him,  they  would  see  that  it  would  not.  He  came  full  of 
opposition,  and  his  aunt  soon  learned  that  he  did  not  intend  to 
hear  me  preach.  Mr.  Aiken  had  usually  occupied  the  pulpit  in 
the  morning,  and  I  in  the  afternoon  and  evening.  His  aunt 
learned  that  he  intended  to  go  to  Mr.  Aiken's  church  in  the 
morning,  when  he  expected  Mr.  Aiken  to  preach;  but  that  he 
would  not  go  in  the  afternoon  or  evening,  because  he  was  deter- 
mined not  to  hear  me. 

"  In  view  of  this,  Mr.  Aiken  suggested  that  I  should  preach 
in  the  morning.     I  consented,  and  we  went  to  meeting.     Mr. 


SECOND    ERA    OF    REVIVALS.  l8l 

Aiken  took  the  introductory  exercises,  as  usual.     Mrs.  C 

came  to  meeting  with  her  family,  and  among  them  Mr.  Weld. 
She  took  pains  to  have  him  so  seated  in  the  slip  that  he  could 
not  well  get  out,  without  herself,  and  one  or  two  other  mem- 
bers of  the  family,  stepping  out  before  him;  for  she  feared,  as 
she  said,  that  he  would  go  out  when  he  saw  that  I  was  going  to 
preach.  I  knew  that  his  influence  among  the  young  men  of 
Utica  was  very  great,  and  that  his  coming  there  would  have  a 
powerful  influence  to  make  them  band  together  in  opposition 
to  the  work.  Mr.  Aiken  pointed  him  out  to  me,  as  he  came  in 
and  took  his  seat.  After  the  introductory  exercise,  I  arose  and 
named  this  text:  'One  sinner  destroy eth  much  good.'  I  had 
never  preached  from  it,  or  heard  it  preached  from ;  but  it  came 
home  with  great  power  to  my  mind,  and  this  fact  decided  the 
selection  of  the  text.  I  began  to  preach,  and  to  show  in  a 
great  many  instances  how  one  sinner  might  destroy  much 
good,  and  how  the  influence  of  one  man  might  destroy  a  great 
many  souls.  I  suppose  that  I  drew  a  pretty  vivid  picture  of 
Weld,  and  of  what  his  influence  was,  and  what  mischief  he 
might  do.  Once  or  twice  he  made  an  effort  to  get  out ;  but  his 
aunt,  perceiving  it,  would  throw  herself  forward,  and  lean  on 
the  slip  in  front,  and  engage  in  silent  prayer,  and  he  could  not 
get  out  without  arousing  and  annoying  her:  and  therefore  he 
remained  in  his  seat  till  meeting  was  out. 

"  The  next  day  I  called  at  a  store  in  Genesee  Street,  to  con- 
verse with  some  people  there,  as  it  was  my  custom  to  go  from 
place  to  place  for  conversation;  and  whom  should  I  find  there 
but  Weld?  He  fell  upon  me  very  unceremoniously,  and,  I 
should  think  for  nearly  or  quite  an  hour,  talked  to  me  in  a  most 
abusive  manner.  I  had  never  heard  anything  like  it.  I  got 
an  opportunity  to  say  but  very  little  to  him  myself,  for  his 
tongue  ran  incessantly.  He  was  very  gifted  in  language.  It 
soon  attracted  the  attention  of  all  that  were  in  the  store,  and 
the  news  ran  along  the  streets,  and  the  clerks  gathered  in  from 
the  neighboring  stores,  and  stood  to  hear  what  he  had  to  say. 
All  business  ceased  in  the  store,  and  all  gave  themselves  up  to 
listening  to  his  vituperation.  But  finally  I  appealed  to  him  and 
said,  'Mr.  Weld,  are  you  the  son  of  a  minister  of  Christ,  and  is 
this  the  way  for  you  to  behave?'  I  said  a  few  words  in  that 
direction,  and  I  saw  that  it  stung  him ;  and  throwing  out  some- 
thing very  severe,  he  immediately  left  the  store. 


I«2  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  I  went  out  also,  and  returned  to  Mr.  Aiken's,  where  for  the 
time  1  was  lodging.  I  had  been  there  but  a  few  moments  when 
somebody  called  at  the  door,  and  as  no  servant  was  at  hand  I 
went  to  the  door  myself.  And  who  should  come  in  but  Mr. 
Weld!  He  looked  as  if  he  would  sink.  He  began  immediately 
to  make  the  most  humble  confession  and  apology  for  the  man- 
ner in  which  he  had  treated  me,  and  expressed  himself  in  the 
strongest  terms  of  self-condemnation.  I  took  him  kindly  by  the 
hand  and  had  a  little  conversation  with  him,  assured  him  that  I 
had  laid  up  nothing  against  him,  and  exhorted  him  earnestly 
to  give  his  heart  to  God.  I  believe  I  prayed  with  him  before 
he  went.     He  left,  and  I  heard  no  more  of  him  that  day. 

"  That  evening  I  preached,  I  think,  at  New  Hartford,  and 
returned  late  in  the  evening.  The  next  morning  I  heard  that 
he  went  to  his  aunt's,  greatly  impressed  and  subdued.  She 
asked  him  to  pray  in  the  family.  He  said  that  he  was  at  first 
shocked  at  the  idea.  But  his  enmity  arose  so  much,  that  he 
thought  that  that  was  one  way  in  which  he  had  not  yet  ex- 
pressed his  opposition,  and  therefore  he  would  comply  with  her 
request.  He  knelt  down,  and  began  and  went  on  with  what 
his  aunt  intended  should  be  a  prayer;  but  from  his  own  account 
of  it,  it  was  the  most  blasphemous  strain  of  vituperation  that 
could  well  be  uttered.  He  kept  on  in  a  most  wonderful  way, 
until  they  all  became  convulsed  with  feeling  and  astonishment; 
and  he  kept  on  so  long,  that  the  light  went  out  before  he  closed. 
His  aunt  attempted  to  converse  with  him,  and  to  pray  with 
him ;  but  the  opposition  of  his  heart  was  terrible.  She  became 
frightened  at  the  state  of  mind  which  he  manifested.  After 
praying  with  him,  and  entreating  him  to  give  his  heart  to  God, 
she  retired. 

"  He  went  to  his  room  ;  and  walked  his  room  by  turns,  and 
by  turns  he  lay  upon  the  floor.  He  continued  the  whole  night 
in  that  terrible  state  of  mind,  angry,  rebellious,  and  yet  so  con- 
victed that  he  could  scarcely  live.  Just  at  daylight,  while 
walking  back  and  forth  in  his  room,  he  said,  a  pressure  came 
upon  him  that  crushed  him  down  to  the  floor;  and  with  it  came 
a  voice  that  seemed  to  command  him  to  repent,  to  repent  now. 
He  said  it  broke  him  down  to  the  floor,  and  there  he  lay,  until 
late  in  the  morning  his  aunt,  coming  up,  found  him  upon  the 
floor  calling  himself  a  thousand  fools ;  and,  to  all  human  appear- 
ance, with  his  heart  all  broken  to  pieces. 


SECOND    ERA    OF    REVIVALS.  183 

"The  next  night  he  rose  in  meeting,  and  asked  if  he  might 
make  confession.  I  answered,  Yes;  and  he  made  public  con- 
fession before  the  whole  congregation.  He  said  it  became  him 
to  remove  the  stumbling-block  which  he  had  cast  before  the 
whole  people;  and  he  wanted  opportunity  to  make  the  most 
public  confession  he  could.  He  did  make  a  very  humble, 
earnest,  broken-hearted  confession. 

"  From  that  time  he  became  a  very  efficient  helper  in  the 
work.  He  labored  diligently ;  and  being  a  powerful  speaker, 
and  much  gifted  in  prayer  and  labor,  he  was  instrumental,  for 
several  years,  in  doing  a  great  deal  of  good,  and  in  the  hopeful 
conversion  of  a  great  many  souls  At  length  his  health  became 
enfeebled  by  his  great  labor.  He  was  obliged  to  leave  college, 
and  he  went  on  a  fishing  excursion  to  the  coast  of  Labrador. 
He  returned,  the  same  earnest  laborer  as  before  he  went  away, 
with  health  renewed.  I  found  him,  for  a  considerable  time,  an 
efficient  helper,'  where  I  was  attempting  to  labor." 

Weld  was  one  of  the  little  company  that  left  Lane  Semi- 
nary on  account  of  the  efforts  made  to  smother  the  anti-slavery 
Personal  Remi-  struggle.  Weld,  Thorne,  Henry  B.  Stanton,  and 
niscence.  (I  think)  Amos  D.  Dresser,  came  to  New  York, 
and  were  present  at  the  anniversary  of  the  Anti-slavery  Society, 
about  1833-34.  I  was  present  and  heard  their  speeches.  They 
were  among  the  most  stirring,  thrilling  speeches  that  I  ever 
listened  to.  For  a  long  time  Weld  devoted  himself  to  the 
anti-slavery  work,  eventually  marrying  Angelina  Grimke,  of 
Charleston,  S.  C,  one  of  the  sweet  Quaker  sisters.  Most,  if 
not  all,  of  his  subsequent  life  was  a  retired  one. 

2.   Revival  at  Auburn. 

From  Utica  Mr.  Finney  went  to  Auburn,  Dr.  Lansing, 
pastor  of  the  First  Presbyterian  Church,  having  invited  him  to 
come  to  labor  with  his  people. 

Soon  after  he  went  to  Auburn  he  became  aware  of  the  fact 
that  attempts  were  being  made  to  prejudice  the  ministers  and 
Opposition  churches  against  his  way  of  conducting  revivals; 
Continued.  but  he  remained  reticent  and  went  forward  with 
his  work,  paying  no  attention  to  men  whom  he  regarded  sim- 
ply as  mistaken.  It  was  disheartening  to  him ;  but  there  were 
manifestations   of   the    Spirit   to   him    personally    so   gracious 


184  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

and  mighty  as  to  cheer  and  assure  him  of  present  divine  ap- 
proval, and  that  this  approval  would  be  continued.  He  said 
that  the  sense  of  God's  presence  and  all  his  experience  at  that 
time,  he  could  never  describe.  He  refers  to  Jeremiah  xx. 
7-12,  not  as  descriptive  of  his  case,  but  as  having  such  simi- 
larity that  it  was  a  support  to  him. 

Dr.  Lansing's  congregation  was  large  and  intelligent.  At 
once  the  revival  commenced.     One  of  the  first  cases  was  that 

of  Dr.  vS ,  a  very  timid  man,  an  elder  of  the  church,  who 

became  so  deeply  affected  by  his  sense  of  personal  sinfulness, 
as  to  be  brought  into  a  despairing  state.  In  this  state  he  con- 
tinued for  some  weeks,  until  at  an  evening  prayer-meeting  he 
sank  down  helpless  on  the  floor.  Afterward  he  said :  "  Brother 
Finney,  they  have  buried  the  Savior,  but  Christ  is  risen." 
Subsequently  he  was  a  "  burning  and  shining  light"  and  a  re- 
joicing and  wonder  to  the  people  of  God. 

The  work  excited  a  good  deal  of  opposition  and  there  seemed 
to  be  a  combination  formed  against  it.  Here  is  Mr.  Finney's 
way  of  dealing  with  such  opposers: 

"  I  recollect  that  one  Sabbath  morning,  while  I  was  preach- 
ing, I  was  describing  the  manner  in  which  some  men  would 
oppose  their  families,  and,  if  possible,  prevent  their  being  con- 
verted. I  gave  so  vivid  a  description  of  a  case  of  this  kind,  that 
I  said,  'Probably  if  I  were  acquainted  with  you,  I  could  call  some 
of  you  by  name,  who  treat  your  families  in  this  manner.'  At 
this  instant  a  man  cried  out  in  the  congregation,  '  Name  me ! '  and 
then  threw  his  head  forward  on  the  seat  before  him ;  and  it  was 
plain  that  he  trembled  with  great  emotion.  It  turned  out  that 
he  was  treating  his  family  in  this  manner;  and  that  morning 
had  done  the  same  things  that  I  had  named.  He  said,  his  cry- 
ing out,  'Name  me!'  was  so  spontaneous  and  irresistible  that  he 
could  not  help  it.     But  I  fear  he  was  never  converted  to  Christ." 

While  at  Auburn  Mr.  Finney  preached  frequently  in  neigh- 
boring churches,  the  revival  spreading  in  various  directions, 
to  Cayuga,  Skaneateles,  and  other  places. 

Mr.  Finney  preached  a  most  searching  sermon  soon  after 
A  Special       reaching  Auburn,  on  "  Conformity  to  the  World," 

Sermon.  feeling  that  the  church  needed  such  a  sermon  to 
rouse  it.  The  results  of  that  sermon  are  best  given  in  his  own 
language: 

"  Soon  after  my  arrival  at  Auburn  a  circumstance  occurred, 


SECOND    ERA    OF    REVIVALS.  185 

of  SO  striking  a  character,  that  I  must  give  a  brief  relation  of  it. 
My  wife  and  myself  were  guests  of  Dr.  Lansing,  the  pastor  of 
the  church.  The  church  were  much  conformed  to  the  world, 
and  were  accused  by  the  unconverted  of  being  leaders  in  dress, 
and  fashion,  and  worldliness.  As  usual  I  directed  my  preach- 
ing to  secure  the  reformation  of  the  church,  and  to  get  them 
into  a  revival  state.  One  Sabbath  I  had  preached,  as  search- 
ingly  as  I  was  able,  to  the  church,  in  regard  to  their  attitude 
before  the  world.  The  word  took  deep  hold  of  the  people.  At 
the  close  of  my  address,  I  called,  as  usual,  upon  the  pastor  to 
pray.  He  was  much  impressed  with  the  sermon,  and  instead 
of  immediately  engaging  in  prayer,  he  made  a  short  but  very 
earnest  address  to  the  church,  confirming  what  I  had  said  to 
them.  At  this  moment  a  man  arose  in  the  gallery,  and  said  in 
a  very  deliberate  and  distinct  manner:  'Mr.  Lansing,  I  do  not 
believe  that  such  remarks  from  you  can  do  any  good,  while  you 
wear  a  ruffled  shirt  and  a  gold  ring,  and  while  your  wife  and 
the  ladies  of  your  family  sit,  as  they  do,  before  the  congrega- 
tion, dressed  as  leaders  in  the  fashions  of  the  day. '  It  seemed 
as  if  this  would  kill  Dr.  Lansing  outright.  He  made  no  reply, 
but  cast  himself  across  the  side  of  the  pulpit,  and  wept  like  a 
child.  The  congregation  was  almost  as  much  shocked  and 
affected  as  himself.  They  almost  universally  dropped  their 
heads  upon  the  seat  in  front  of  them,  and  many  of  them  wept 
on  every  side.  With  the  exception  of  the  sobs  and  sighs,  the 
house  was  profoundly  silent.  I  waited  a  few  moments,  and  as 
Dr.  Lansing  did  not  move,  I  arose  and  offered  a  short  prayer 
and  dismissed  the  congregation. 

"  I  went  home  with  the  dear,  wounded  pastor,  and  when  all 
the  family  were  returned  from  church,  he  took  the  ring  from 
his  finger — it  was  a  slender  gold  ring  that  could  hardly  attract 
notice — and  said,  his  first  wife,  when  upon  her  dying  bed,  took 
it  from  her  finger,  and  placed  it  upon  his,  with  the  request  that 
he  should  wear  it  for  her  sake.  He  had  done  so  without  a 
thought  of  being  a  stumbling-block.  Of  his  ruffles  he  said,  he 
had  worn  them  from  his  childhood,  and  did  not  think  of  them 
as  anything  improper.  Indeed  he  could  not  remember  when 
he  began  to  wear  them,  and  of  course  thought  nothing  about 
them.  'But,'  said  he,  'If  these  things  are  an  occasion  of 
offense  to  any,  I  will  not  wear  them. '  He  was  a  precious 
Christian  man,  and  an  excellent  pastor. 


l86  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  Almost  immediately  after  this,  the  church  were  disposed 
to  make  to  the  world  a  public  confession  of  their  backsliding, 
and  want  of  a  Christian  spirit.  Accordingly  a  confession  was 
drawn  up,  covering  the  whole  ground.  It  was  submitted  to  the 
church  for  their  approval,  and  then  read  before  the  congrega- 
tion. The  church  arose  and  stood,  many  of  them  weeping 
vvliile  the  confession  was  read.  From  this  point  the  work  went 
forward,  with  greatly  increased  power." 

3.   Revival  in  Stephentoivn. 

Passing  over  the  revivals  at  Troy,  and  New  Lebanon  in 
Columbia  County,  because  of  the  controversies  connected  with 
them,  I  give  here  a  brief  account  of  the  work  of  grace  in 
Stephentown,  a  little  north  of  New  Lebanon. 

While  Mr.  Finney  remained  at  New  Lebanon,  as  he  came 
down  from  the  pulpit  one  day,  a  young  lady  besought  him  to 
go  to  Stephentown,  a  few  miles  from  New  Lebanon,  and  preach 
for  them.  Mr.  Finney's  hands  were  so  full  that  he  gave  her  no 
encouragement.  She  could  hardly  speak,  she  was  made  so  sad 
by  his  refusal.  He  saw  her  emotion.  On  making  some  inquiry 
he  learned  that  many  years  before  a  wealthy  man  died,  leaving 
An  Infidel        to  the  Presbyterian  Church  a  sum  suflficient  to 

Pastor.         support  a  pastor  from  the  income.     A  Mr,  B , 

who  had  been  a  chaplain  in  the  Revolutionary  army,  was  set- 
tled as  pastor.  The  church  ran  down  under  his  pastorate,  and 
he  finally  became  an  open  infidel,  remaining  in  the  place, 
though  openly  hostile  to  the  Christian  religion.  One  or  two 
other  pastors  followed,  but  matters  waxed  worse  and  worse,  and 
the  attendance  became  so  small  that  they  left  the  meeting- 
house and  worshiped  in  the  schoolhouse.  Their  last  minister 
had  said  that  he  stayed  until  not  more  than  a  half-dozen  in  the 
town  attended  the  service.  Three  elders  of  the  Presbyterian 
Church  remained,  and  about  twenty  members.  The  only  un- 
married person  in  the  church  was  the  young  lady  who  sought 
to  persuade  Mr.  Finney  to  visit  them.  Nearly  the  whole  town 
was  in  a  state  of  impenitence.  It  was  a  large  town  of  rich 
farmers,  with  no  considerable  village,  but  a  community  stretched 
along  for  nearly  five  miles  on  one  street,  or  road. 

Mr.  Finney  finally  told  the  young  lady  that,  if  the  elders 
wanted  him  to  come,  she  might  have  a  notice  given  out  that  he 


SECOND    ERA    OF    REVIVALS.  187 

would  come,  the  Lord  willing,  and  preach  the  next  Sabbath 
afternoon  at  five  o'clock.  This  would  allow  him  to  preach 
twice  at  New  Lebanon.  This  greatly  cheered  the  countenance 
of  the  young  woman,  and  lifted  the  load  from  her  heart.  One 
of  the  young  converts  of  New  Lebanon  offered  to  take  Mr.  Fin- 
ney to  Stephentown.  When  the  man  came  for  him,  Mr.  Finney 
asked  him  if  he  had  a  steady  horse.  "Oh  yes!"  the  man  an- 
swered, and  smiling  inquired,  "  What  made  you  ask?"  Mr.  Fin- 
ney replied :  "  If  the  Lord  wants  me  to  go  to  Stephentown, 
the  devil  will  prevent  it  if  he  can ;  and  if  you  have  not  a  steady 
horse,  he  will  try  to  make  him  kill  me."  As  they  rode  along 
that  horse  ran  away  twice,  and  came  near  killing  them.  The 
owner  was  greatly  astonished,  and  said  that  he  never  knew  him 
to  do  such  a  thing  before. 

When  they  arrived  at  the  place,  they  met  the  young  lady 
who  had  obtained  Mr.  Finney's  consent  to  come  to  preach.  She 
received  them  with  tearful  joy,  and  Mr.  Finney  was  allotted  a 
room  where  he  could  be  by  himself,  as  it  was  a  little  before 
meeting  time.  Soon  after  Mr.  Finney  heard  her  at  prayer  in  a 
room  over  his.  They  all  went  in  company  to  the  meeting,  and 
found  a  large  congregation  awaiting  them.  The  congregation 
was  solemn  and  attentive,  but  nothing  special  occurred  at  the 
meeting.  He  remained  over  night  with  the  family  of  the  young 
friend  where  they  stopped  on  their  arrival.  He  heard  the 
voice  of  the  young  woman  in  a  low,  trembling  tone  of  prayer, 
nearly  all  night  long,  interrupted  often  by  sobs  and  manifest 
weeping.  Mr.  Finney  had  made  no  appointment  to  come 
again,  but  the  next  morning,  before  he  left,  this  precious  Chris- 
tian soul  pleaded  so  hard,  that  he  consented  to  have  a  meeting 
appointed  for  the  Sunday  following,  at  five  o'clock.  Next  Sab- 
bath the  house,  which  was  very  old,  was  more  crowded,  and 
fearing  the  gallery  was  too  weak  to  bear  the  great  weight,  extra 
supports  had  been  placed  under  them  during  the  week.  Mr. 
Finney  saw  that  the  solemnity  and  interest  had  greatly  in- 
creasd.  At  the  close  of  the  second  Sabbath,  he  made  an 
appointment  himself  for  the  next  Sabbath  at  the  same  hour. 
It  was  at  this  third  service  that  the  Spirit  of  the  Lord  was 
poured  out  on  the  congregation.  Of  one  of  the  first  manifesta- 
tions of  the  presence  of  the  Spirit,  the  following  is  Mr.  Finney's 
account: 

"  There  was  a  Judge  P ,  that  lived  in  a  small  village  in 


1 88  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

one  part  of  the  town,  who  had  a  family  of  unconverted  chil- 
dren.    At  the  close  of  the  service,  as  I  came  out  of  the  pulpit, 

Miss  S stepped  up  to  me,  and  pointed  me  to  a  pew — the 

house  had  then  the  old  square  pews — in  which  sat  a  young 
woman  greatly  overcome  with  her  feelings.  I  went  in  to  speak 
to  her,  and  found  her  to  be  one  of  the  daughters  of  this  Judge 

P .     Her  convictions  were  very  deep.     I  sat  down  by  her 

and  gave  her  instructions;  and  I  think,  before  she  left  the 
house  she  was  converted.  She  was  a  very  intelligent,  earnest 
young  woman,  and  became  a  very  useful  Christian.  She  was 
afterward  the  wife  of  the  evangelist  Underwood,  who  has  been 
so  well  known  in  many  of  the  churches,  in  New  Jersey  especially, 
and  in  New  England.  She  and  Miss  S '  seemed  imme- 
diately to  unite  their  prayers.  But  I  could  not  see,  as  yet,  much 
movement  among  the  older  members  of  the  church.  They 
stood  in  such  relations  to  each  other,  that  a  good  deal  of  re- 
pentance and  confession  had  to  pass  among  them,  as  a  condition 
of  their  getting  into  the  work." 

Mr.  Finney  became  so  impressed  with  the  importance  of 
this  field,  that  he  left  New  Lebanon  and  took  quarters  at 
Stephentown.     The  spirit  of  prayer  rested  powerfully  on  him, 

and  had  for  some  time  rested  on  Miss  S ,  and  the  work  soon 

took  on  a  very  powerful  type.  The  word  of  the  Lord  cut  the 
strongest  men  down,  rendering  them  entirely  helpless.  As 
Mr.  Finney  was  preaching  from  the  words  "  God  is  love,"  a  Mr. 

J ,  a  man  of  strong  nerves  and  considerable  prominence  as 

a  farmer,  who  sat  immediately  in  front  of  the  pulpit,  fell  from 
the  seat,  writhed  in  agony  for  a  few  moments,  and  then  became 
still,  and  entirely  helpless.  When  the  meeting  was  closed  he 
was  taken  to  his  home.  He  almost  immediately  became  an 
effective  working  Christian.  In  the  course  of  the  revival  Zebu- 
Ion  R.  Shipherd,  a  lawyer  of  repute,  who  was  in  attendance 
on  court  at  Albany,  hearing  of  the  revival,  came  up  to  Stephen- 
town,  having  made  such  business  arrangements  that  he  could 
stay  and  help  Mr.  Finney.  This  was  just  on  the  eve  of  elec- 
tion, and  the  evangelist  was  apprehensive  of  its  effect  on  the 
revival.  On  the  evening  of  election  day  he  preached,  and 
when  he  left  the  pulpit  Mr.  Shipherd  beckoned  to  him  from  one 
of  the  square  pews,  where  Mr.  Finney  recognized  a  man  whom 
he  saw  sitting  at  the  table  at  the  voting-place,  taking  the 
names  or  tickets  from  the  voters  at  the  polls.     This  man  was 


SECOND    ERA    OF    REVIVALS.  189 

under  such  overwhelming  conviction  as  to  be  unable  to  leave 
his  seat.  Mr.  Finney  conversed  and  prayed  with  him,  and 
soon  he  was  relieved  and  gave  evidence  of  having  become  a 
Christian. 

Mr.  Finney's  attention  was  directed  to  another  man  simi- 
larly affected  who  had  also  been  actively  engaged  at  the  polls. 

Illustrations  of  the  Work. — The  work  in  some  of  the 
families,  as  given  by  Mr.  Finney,  especially  in  that  of  Judge 

P ,  already  mentioned,  will  give  some  idea  of  the  power  of 

the  work : 

"  I  have  mentioned  the  family  of  Mr.  P as  being  large. 

I  recollect  there  were  sixteen  members  of  that  family,  children 
and  grandchildren,  hopefully  converted;  all  of  whom,  I  think, 
united  with  the  church  before  I  left.     There  was  another  family 

in  the  town,  by  the  name  of  M ,  which  was  also  a  large  and 

very  influential  family,  one  of  the  most  so  of  any  in  town. 
Most  of  the  people  lived  scattered  along  on  a  street  which,  if  I 
recollect  right,  was  about  five  miles  in  length.  On  inquiry  I 
found  there  was  not  a  religious  family  on  that  whole  street,  and 
not  a  single  house  in  which  family  prayer  was  maintained. 

"  I  made  an  appointment  to  preach  in  a  schoolhouse  on  that 
street,  and  when  I  arrived  the  house  was  very  much  crowded. 
I  took  for  my  text:  'The  curse  of  the  Lord  is  in  the  house  of 
the  wicked.'  The  Lord  gave  me  a  very  clear  view  of  the  sub- 
ject, and  I  was  enabled  to  bring  out  the  truth  effectively.  I 
told  them  that  I  understood  that  there  was  not  a  praying  family 
in  the  whole  district.     The  fact  is,  the  town  was  in  an  awful 

state.     The  influence  of  ]\Ir.  B ,  their  former  minister,  now 

an  infidel,  had  borne  its  legitimate  fruit;  and  there  was  but 
very  little  conviction  of  the  truth  and  reality  of  religion  left 
among  the  impenitent  in  that  town.  This  meeting  that  I  have 
spoken  of  resulted  in  the  conviction  of  nearly  all  that  were 
present,  I  believe,  at  the  meeting.     The  revival  spread  in  that 

neighborhood ;    and  I  recollect  that  in  this  M family  there 

were  seventeen  hopeful  conversions. 

"  But  there  were  several  families  in  the  town  who  were  quite 
prominent  in  influence,  who  did  not  attend  the  meetings.  It 
seemed  that  they  were  so  much  under  the  influence  of  Mr. 

B ■,  that  they  were  determined  not  to  attend.     However,  in 

the  midst  of  the  revival,  this  Mr.  B died  a  horrible  death ; 

and  this  put  an  end  to  his  opposition.   .  .  . 


190  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"As  elsewhere,  the  striking  characteristics  of  this  revival 
were  a  mighty  spirit  of  prevailing  prayer;  overwhelming  con- 
viction of  sin;  sudden  and  powerful  conversions  to  Christ; 
great  love  and  abounding  joy  of  the  converts,  and  their  great 
earnestness,  activity,  and  usefulness  in  their  prayers  and  labors 
for  others." 

4.    Revival  at   Wilmington,   Del. 

The  father  of  Rev.  Mr.  Gilbert,  of  Wilmington,  resided  in 
New  Lebanon.  This  minister  had  visited  his  father  while  Mr. 
Finney  was  laboring  there,  and  was  very  much  in  earnest  that 
Mr.  Finney  should  come  to  Wilmington.  As  soon  as  Mr.  Fin- 
ney saw  his  way  clear  to  leave  Stephentown,  he  went  to  Wil- 
mington. The  condition  of  the  church  was  such  that  he  saw 
there  was  much  to  be  done  to  prepare  the  people  for  a  revival. 
After  two  or  three  weeks  he  determined  to  take  for  his  text,  on 
The  Sinner's  the  next  Sabbath,  the  words,  "  Make  to  yourselves 
Responsibility,  a  new  heart  and  a  new  spirit ;  for  w^hy  will  ye 
die?"  The  effect  of  this  sermon  is  thus  described  by  Mr.  Fin- 
ney himself: 

"  I  went  thoroughly  into  the  subject  of  the  sinner's  respon- 
sibility; and  showed  what  a  new  heart  is  not,  and  what  it  is. 
I  preached  about  two  hours,  and  did  not  sit  down  till  I  had 
gone  as  thoroughly  over  the  whole  subject  as  very  rapid  speak- 
ing would  enable  me  to  do,  in  that  length  of  time. 

"  The  congregation  became  intensely  interested,  and  great 
numbers  rose  and  stood  on  their  feet,  in  every  part  of  the 
house.  The  house  was  completely  filled,  and  there  were  strange 
looks  in  the  assembly.  Some  looked  distressed  and  offended, 
others  intensely  interested.  Not  unfrequently,  when  I  brought 
out  strongly  the  contrast  between  my  own  views  and  the  views 
in  which  they  had  been  instructed,  some  laughed,  some  wept, 
some  were  manifestly  angry;  but  I  do  not  recollect  that  any 
one  left  the  house.     It  was  a  strange  excitement. 

"  In  the  mean  time,  Mr.  Gilbert  moved  himself  from  one 
end  of  the  sofa  to  the  other,  in  the  pulpit  behind  me.  I  could 
hear  him  breathe  and  sigh,  and  could  not  help  observing  that 
he  was  himself  in  the  greatest  anxiety.  However,  I  knew  I 
had  him,  in  his  convictions,  fast;  but  whether  he  would  make 
up  his  mind  to  withstand  what  would  be  said  by  his  people,  I 
did  not  know.     But  I  was  preaching  to  please  the  Lord,  and 


SECOND    ERA    OF    REVIVALS. 


[91 


not  man.  I  thought  that  it  might  be  the  last  time  I  should 
ever  preach  there;  but  purposed,  at  all  events,  to  tell  them  the 
truth,  and  the  v^^hole  truth,  on  that  subject,  whatever  the  result 
might  be. 

"  I  endeavored  to  show  that  if  man  were  as  helpless  as  their 
views  represented  him  to  be,  he  was  not  to  blame  for  his  sins. 
If  he  had  lost  in  Adam  all  power  of  obedience,  so  that  obedi- 
ence had  become  impossible  to  him,  and  that  not  by  his  own 
act  or  consent,  but  by  the  act  of  Adam,  it  was  mere  nonsense 
to  say  that  he  could  be  blamed  for  what  he  could  not  help.  I 
had  endeavored  also  to  show  that,  in  that  case,  the  atonement 
was  no  grace,  but  really  a  debt  due  to  mankind,  on  the  part  of 
God,  for  having  placed  them  in  a  condition  so  deplorable  and 
Old-Schoolism    so  unfortunate.      Indeed,  the  Lord  helped  me  to 

Opposed.  show  up,  I  think,  with  irresistible  clearness  the 
peculiar  dogmas  of  old-schoolism  and  their  inevitable  results. 

"  When  I  was  through,  I  did  not  call  upon  Mr.  Gilbert  to 
pray,  for  I  dared  not ;  but  prayed  myself  that  the  Lord  would 
set  home  the  word,  make  it  imderstood,  and  give  a  candid  mind 
to  weigh  what  had  been  said,  and  to  receive  the  truth,  and  to 
reject  what  might  be  erroneous.  I  then  dismissed  the  assem- 
bly, and  went  down  the  pulpit  stairs,  Mr.  Gilbert  following  me. 
The  congregation  withdrew  very  slowly,  and  many  seemed  to 
be  standing  and  waiting  for  something,  in  almost  every  part 
of  the  house.  The  aisles  were  cleared  pretty  nearly;  and  the 
rest  of  the  congregation  seemed  to  remain  in  a  waiting  position, 
as  if  they  supposed  they  should  hear  from  Mr.  Gilbert,  upon 
what  had  been  said.  Mr.  Gilbert,  however,  went  immediately 
out. 

"As  I  came  down  the  pulpit  stairs,  I  observed  two  ladies, 
sitting  on  the  left  hand  of  the  aisle  through  which  we  must 
pass,  to  whom  I  had  been  introduced,  and  who,  I  knew,  were 
particular  friends  and  supporters  of  Mr.  Gilbert.  I  saw  that 
they  looked  partly  grieved  and  partly  offended,  and  greatly 
astonished.  The  first  we  reached,  who  was  near  the  pulpit 
stairs,  took  hold  of  Mr.  Gilbert  as  he  was  following  behind  me, 
and  said  to  him,  'Mr.  Gilbert,  what  do  you  think  of  that?'  She 
spoke  in  a  loud  whisper.  He  replied  in  the  same  manner,  'It 
is  worth  five  hundred  dollars.'  That  greatly  gratified  me,  and 
affected  me  very  much.  We  passed  along,  and  then  the  other 
lady  said  to  him  about  the  same  things,  and  received  a  similar 


192  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

reply.  That  was  enough  for  me;  I  made  my  way  to  the  door 
and  went  out.  Those  that  had  gone  out  were  standing,  many 
of  them,  in  front  of  the  house,  discussing  vehemently  the  things 
that  had  been  said.  As  I  passed  along  the  streets  going  to  Mr. 
Gilbert's,  where  I  lodged,  I  found  the  streets  full  of  excitement 
and  discussion.  The  people  were  comparing  views;  and  from 
the  few  words  that  escaped  from  those  that  did  not  observe  me 
as  I  passed  along,  I  saw  that  the  impression  was  decidedly  in 
favor  of  what  had  been  said." 

The  lady  alluded  to  as  one  of  the  first  to  speak  after  the  ser- 
mon, told  Mr.  Finney  afterward  that  she  was  so  offended,  to 
think  all  her  views  of  religion  were  overthrown,  she  determined 
she  would  never  pray  again.  She  remained  in  this  rebellious 
state  for  some  six  weeks,  before  she  began  to  pray  again.  She 
then  broke  down,  and  her  views  and  religious  experiences  were 
entirely  changed.     Many  had  like  experiences. 

Mr.  Finney  had  arranged  in  the  mean  time,  and  gone  to 
Philadelphia  twice  a  week  to  preach  for  Rev.  James  Patterson, 
thus  alternating  his  evening  services  between  Wilmington  and 
Philadelphia. 

5.    The  Revival  in  Philadelphia. 

The  work  in  Philadelphia  took  on  such  proportions  that  Mr, 
Finney  felt  that  duty  called  him  to  leave  Wilmington,  and 
devote  his  time  and  strength  to  that  city.  Good  old  father 
Patterson,  as  he  was  called,  was  then,  as  well  as  vv'hen  I  saw 
him  in  his  younger  days,  sincerely  in  sympathy  with  Princeton, 
as  against  New  England  views  of  the  atonement,  and  of  the 
abilit)''  or  inability  of  man;  but  he  was  a  warm,  zealous  laborer 
for  souls,  and  while  he  held  his  own  views  he  had  no  quarrel  or 
controversy  with  Mr.  Finney,  caring  much  more  for  the  salva- 
tion of  souls,  than  for  nice  questions  about  ability  and  inability. 
Mrs.  Patterson  was  a  New  England  lady  with  New  England 
views  of  theology.  Mr.  Finney  gives  an  interesting  account  of 
the  opening  work  in  Philadelphia: 

"  The  revival  took  such  hold  in  his  congregation  as  greatly 

to  interest  him ;  and  as  he  saw  that  God  was  blessing  the  word 

Controverted     as  I    presented  it,   he  stood  firmly  by  me,   and 

Views.  never,  in  any  case,  objected  to  anything  that  I 

advanced.     Sometimes  when  we  returned  from  meeting,  Mrs. 

Patterson  would  smilingly  remark:  'Now  you  see,  Mr.  Patter- 


SECOND    ERA    OF    REVIVALS.  I93 

son,  that  Mr.  Finney  does  not  agree  with  you  on  those  points 
upon  which  we  have  so  often  conversed.'  He  would  always,  in 
the  greatness  of  his  Christian  faith  and  love,  reply,  'Well,  the 
Lord  blesses  it. ' 

"  The  interest  became  so  great  that  our  congregations  were 
packed  at  every  meeting.  One  day  Mr.  Patterson  said  to  me : 
'Brother  Finney,  if  the  Presbyterian  ministers  in  this  city  find 
out  your  views,  and  what  you  are  preaching  to  the  people,  they 
will  hunt  you  out  of  the  city  as  they  would  a  wolf. '  I  replied, 
'I  can  not  help  it.  I  can  preach  no  other  doctrine;  and  if  they 
must  drive  me  out  of  the  city,  let  them  do  it,  and  take  the 
responsibility.      But  I  do  not  believe  that  they  can  get  me  out.' 

"  However,  the  ministers  did  not  take  the  course  that  he 
predicted,  by  any  means;  but  nearly  all  received  me  to  their 
pulpits.  When  they  learned  what  was  going  on  at  Mr.  Patter- 
son's church,  and  that  many  of  their  own  church  members  were 
greatly  interested,  they  invited  me  to  preach  for  them ;  and,  if 
I  recollect  right,  I  preached  in  all  of  the  Presbyterian  churches, ' 
except  that  of  Arch  Street. 

"Philadelphia  was  at  that  time  a  unit,  almost,  in  regard  to 
the  views  of  the  theology  held  at  Princeton." 

He  also  preached  in  the  Dutch  Church,  of  which  Dr.  H.  G, 
Livingston,  the  successor  of  Dr.  Bethune,  was  pastor,  and  found 
that  the  doctor  was  in  sympathy  with  his  views,  and  encour- 
aged him  to  go  on  preaching  the  preaching  that  the  Lord  had 
bidden  him. 

Many  of  Mr.  Finney's  utterances  were  very  strange  to  peo- 
ple, but  he  did  not  present  them  in  a  controversial  spirit  or 
tone,  using  them  simply  in  a  way  of  instruction  and  helpful- 
ness. He  preached  one  night  from  the  words:  "There  is  one 
God,  and  one  Mediator  between  God  and  men,  the  man  Christ 
Jesus;  who  gave  Himself  a  ransom  for  all,  to  be  testified  in  due 
time."  The  subject  was  the  atonement,  and  this  sermon 
attracted  so  much  attention  that  he  was  urged  to  repeat  it  in 
other  churches,  and  the  more  it  was  preached,  the  more  people 
desired  to  hear  it;  so  that  he  preached  or  repeated  it  seven 
evenings  in  succession,  in  as  many  different  churches. 

Spread  of  The  revival  spread  and  increased  in  power. 

Revival.        All  the  meetings  for  preaching,  prayer,  and  in- 
quiry were  crowded.     The  inquirers  were  more  than  could  be 
well  attended  to. 
13 


194  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Mr.  Finney  went  to  Philadelphia  from  Wilmington  late  in 
the  fall  of  1827,  and  he  labored  there  unremittingly  until  the 
following  August.  The  details  of  this  work  in  Philadelphia, 
the  number  and  character  of  the  conversions,  would  form  a  long 
and  thrilling  narrative;  but  it  is  quite  impossible  to  give  them 
here.  After  preaching  several  months  in  Mr.  Patterson's 
church  and  in  other  churches,  it  was  thought  best  to  select 
some  central  location,  and  preach  steadily  in  one  place.  The 
German  Church  in  Race  Street,  under  the  care  of  Rev.  Mr. 
Helfenstein,  was  selected,  and  he  was  invited  by  the  pastor  and 
ofificers  of  the  church  to  come  there.  The  church  was  perhaps 
the  largest  in  the  city.  It  was  said  to  seat  three  thousand,  and 
was  crowded.     Here  Mr.  Finney  preached  for  many  months. 

About  midsummer  of  1829,  he  left  Philadelphia  for  a  short 
time  to  visit  Mrs.    Finney's   father  in   Oneida   County,    New 

Father  York.  In  all  Mr.  Finney  labored  nearly  or  quite 
Patterson.  a  year  and  a  half  in  Philadelphia.  Here  is  what 
he  has  to  say  of  Rev.  Mr.  Patterson: 

"  I  found  Mr.  Patterson  to  be  one  of  the  truest  and  holiest 
men  that  I  have  ever  labored  with.  His  preaching  was  quite 
remarkable.  He  preached  with  great  earnestness;  but  there 
was  often  no  connection  in  what  he  said,  and  very  little  relation 
to  his  text.  He  has  often  said  to  me,  'When  I  preach,  I  preach 
from  Genesis  to  Revelation.'  He  would  take  a  text,  and  after 
making  a  few  remarks  upon  it,  or  perhaps  none  at  all,  some 
other  text  would  be  suggested  to  him,  upon  which  he  would 
make  some  very  pertinent  and  striking  remarks,  and  then  an- 
other text;  and  thus  his  sermons  were  made  up  of  pithy  and 
striking  remarks  upon  a  number  of  texts,  as  they  arose  in  his 
mind. 

"  He  was  a  tall  man,  of  striking  figure  and  powerful  voice. 
He  wou'ld  preach  with  the  tears  rolling  down  his  cheeks,  and 
with  an  earnestness  and  pathos  that  were  very  striking.  It  was 
impossible  to  hear  him  preach  without  being  impressed  with  a 
sense  of  his  intense  earnestness  and  his  great  honesty.  I  only 
heard  him  preach  occasionally;  and  when  I  first  did  so,  was 
pained,  thinking  that  such  was  the  rambling  nature  of  his 
preaching  that  it  could  not  take  efifect.  However,  I  found 
myself  mistaken.  I  found  that,  notwithstanding  the  rambling 
nature  of  his  preaching,  his  great  earnestness  and  unction  fas- 
tened the  truth  on  the  hearts  of  his  hearers;  and  I  think  I  never 


SECOND    ERA    OF    RF.VIVALS. 


T9S 


heard  him  preach  without  finding  that  some  persons  were  deeply 
convicted  by  what  he  said." 

The  second  period  in  Mr.  Finney's  work,  that  as  a  general 
revivalist,  cuhninated  in  his  work  from  New  York  city  as  a 
center,  during  the  years  1830-35,  which  resulted  in  the  found- 
ing of  the  Broadway  Tabernacle  and  his  becoming  identified 
with  Congregationalism.  We  have  space  only  for  the  brief 
Work  in  account  already  given  of  this  period.*  His  ex- 
New  York,  perience  was  especially  important,  as  will  be 
seen,  in  preparing  for  the  transition  to  the  last  and  most  in- 
fluential phase  of  his  public  labors. 

IV.    Mr.    Finney's  Work  from  Oberlin  as  a  Center. 

It  was  Mr.  Finney's  purpose,  when  he  returned  from  Europe 
in  1835  to  take  up  his  work  in  the  Tabernacle,  and  to  make 
New  York  the  permanent  center  of  his  operations.  A  room 
had  been  prepared  for  a  theological  lecture-room,  and  he  pro- 
posed to  deliver  a  course  of  lectures  in  that  room  to  students 
each  year.  The  anti-slavery  agitation,  in  which  he  took  a 
prominent  part,  led  to  an  entire  change  in  his  plans  and  opened 
to  him  a  vastly  wider  field  of  usefulness.  How  this  change  was 
brought  about  is  best  told  in  the  language  of  his  autobiography. 

The  Founding  of  Oberlin. 

"  But  about  this  time,  and  before  I  had  opened  my  lectures 
in  New  York,  the  breaking  up  at  Lane  Seminary  took  place, 
on  account  of  the  prohibition,  by  the  trustees,  of  the  discussion 
of  slavery  among  the  students.  When  this  occurred,  Mr. 
Arthur  Tappan  proposed  to  me,  that  if  I  would  go  to  some 
point  in  Ohio,  and  take  rooms  where  I  could  gather  those  young 
men,  and  give  them  my  views  in  theology,  and  prepare  them 
for  the  work  of  preaching  throughout  the  West,  he  would  be  at 
the  entire  expense  of  the  undertaking.  He  was  very  earnest  in 
this  proposal.  But  I  did  not  know  how  to  leave  New  York; 
and  I  did  not  see  how  I  could  accomplish  the  wishes  of  Mr. 
The  Tappan,   although  I  strongly  sympathized  with 

Founders.  him  in  regard  to  helping  those  young  men. 
They  were  most  of  them  converts  in  those  great  revivals  in 
which  I  had  taken  more  or  less  part. 

*  See  pages  173-176. 


196  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"While  this  subject  was  under  consideration,  I  think,  in 
January,  1835,  Rev.  John  J.  Shipherd,  of  Oberlin,  and  Rev. 
Asa  Mahan,  of  Cincinnati,  arrived  in  New  York,  to  persuade 
me  to  go  to  Oberlin,  as  professor  of  theology.  Mr.  Mahan  had 
been  one  of  the  trustees  of  Lane  Seminary — the  only  one,  I 
think,  that  had  resisted  the  prohibition  of  free  discussion.  Mr. 
Shipherd  had  founded  a  colony  and  organized  a  school  at  Ober- 
lin, about  a  year  before  this  time,  and  had  obtained  a  charter 
broad  enough  for  a  university.  Mr.  Mahan  had  never  been  in 
Oberlin.  The  trees  had  been  removed  from  the  college  square, 
some  dwelling-houses  and  one  college  building  had  been 
erected,  and  about  a  hundred  pupils  had  been  gathered,  in  the 
preparatory  or  academic  department  of  the  institution. 

"  The  proposal  they  laid  before  me  was,  to  come  on,  and 
take  those  students  that  had  left  Lane  Seminary,  and  teach 
them  theology.  These  students  had  themselves  proposed  to  go 
to  Oberlin,  in  case  I  would  accept  the  call.  This  proposal  met 
the  views  of  Arthur  and  Lewis  Tappan,  and  many  of  the  friends 
of  the  slave,  who  sympathized  with  Mr.  Tappan  in  his  wish  to 
have  those  young  men  instructed,  and  brought  into  the  minis- 
try. We  had  several  consultations  on  the  subject.  The  breth- 
ren in  New  York  who  were  interested  in  the  question  olTered, 
if  I  would  go  and  spend  half  of  each  year  in  Oberlin,  to  endow 
the  institution,  so  far  as  the  professorships  were  concerned,  and 
to  do  it  immediately. 

"  I  had  understood  that  the  trustees  of  Lane  Seminary  had 
acted  'over  the  heads'  of  the  faculty;  and,  in  the  absence  of 
several  of  them,  had  passed  the  obnoxious  resolution  that  had 
caused  the  students  to  leave.  I  said,  therefore,  to  Mr.  Ship- 
herd,  that  I  would  not  go  at  any  rate,  unless  two  points  were 
conceded  by  the  trustees.  One  was,  that  they  should  never 
interfere  with  the  internal  regulation  of  the  school,  but  should 
Conditions  leave  that  entirely  to  the  discretion  of  the  faculty. 
Imposed.  The  other  was,  that  we  should  be  allowed  to  re- 
ceive colored  people  on  the  same  conditions  that  we  did  white 
people  ;  that  there  should  be  no  discrimination  made  on  account 
of  color. 

"  When  these  conditions  were  forwarded  to  Oberlin,  the 
trustees  were  called  together,  and  after  a  great  struggle  to 
overcome  their  own  prejudices,  and  the  prejudices  of  the  com- 
munity, they  passed  resolutions  complying  with  the  conditions 


SECOND    ERA    OF    REVIVALS. 


197 


proposed.  This  difficulty  being  removed,  the  friends  in  New 
York  were  called  together,  to  see  what  they  could  do  about 
endowing  the  institution.  In  the  course  of  an  hour  or  two, 
they  had  a  subscription  filled  for  the  endowment  of  eight  pro- 
fessorships; as  many,  it  was  supposed,  as  the  institution  would 
need  for  several  years. 

"  But  after  this  endowment  fund  was  subscribed,  I  felt  a 
great  difficulty  in  giving  up  that  admirable  place  for  preaching 
the  Gospel,  where  such  crowds  were  gathered  within  the  sound 
of  my  voice.  I  felt,  too,  assured  that  in  this  new  enterprise 
we  should  have  great  opposition  from  many  sources.  I  there- 
fore told  Arthur  Tappan  that  my  mind  did  not  feel  at  rest  upon 
the  subject;  that  we  should  meet  with  great  opposition  because 
of  our  anti-slavery  principles;  and  that  we  could  expect  to  get 
but  very  scanty  funds  to  put  up  our  buildings,  and  to  procure 
all  the  requisite  apparatus  of  a  college;  that  therefore  I  did 
not  see  my  way  clear,  after  all,  to  commit  myself,  unless  some- 
thing could  be  done  that  should  guarantee  us  the  funds  that 
were  indispensable. 

"Arthur  Tappan 's  heart  was  as  large  as  all  New  York,  and, 
I  might  say,  as  large  as  the  world.  When  I  laid  the  case  thus 
before  him,  he  said:  'Brother  Finney,  my  own  income  averages 
about  a  hundred  thousand  dollars  a  year.  Now  if  you  will  go 
to  Oberlin,  take  hold  of  that  work,  and  go  on,  and  see  that  the 
buildings  are  put«up,  and  a  library  and  everything  provided,  I 
Arthur  Tap-  will  pledge  you  my  entire  income,  except  what  I 
pan's  Pledge,  need  to  provide  for  my  family,  till  you  are  be- 
yond pecuniary  want. '  Having  perfect  confidence  in  Brother 
Tappan  I  said:  'That  will  do.  Thus  far  the  difficulties  are  out 
of  the  way. ' 

"  But  still  there  was  a  great  difficulty  in  leaving  my  church 
in  New  York.  I  had  never  thought  of  having  my  labors  at 
Oberlin  interfere  with  my  revival  labors  and  preaching.  It 
was  therefore  agreed  between  myself,  and  the  church,  that  I 
should  spend  my  winters  in  New  York  and  my  summers  at 
Oberlin;  and  that  the  church  would  be  at  the  expense  of  my 
going  and  coming. 

"When  this  was  arranged,  I  took  my  family,  and  arrived  in 
Oberlin  at  the  beginning  of  the  summer,  1835." 


[98  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 


The    Work  at  Oberlin. 

It  is  impossible  to  give  any  adequate  notion  of  the  work  of 
Mr.  Finney  from  this  time  through  the  forty  years  ending  with 
his  death  in  1875.  ^o^  two  or  three  years  after  going  to  Ober- 
lin he  carried  out  his  arrangement  to  spend  his  summers  in 
Oberlin  and  his  winters  in  New  York;  but  this  soon  came  to 
an  end.  The  founding  of  a  great  educational  institution  advo- 
cating anti-slavery  principles,  in  the  face  of  the  bitterest  oppo- 
sition, political  and  theological,  proved  an  absorbing  as  well 
as  exhausting  task.  It  involved  the  transforming  of  popular 
sentiment  and  the  molding  of  a  generation  of  ministers.  Be- 
sides, as  Mr.  Finney  became  more  generally  known,  a  wider 
field  of  influence  was  opened  to  him  both  at  home  and  abroad. 
In  addition  to  his  educational  work  and  revival  work  at  Ober- 
lin, he  conducted  revival  campaigns  in  Boston,  in  1842,  in 
1843.  and  in  1856-57-58;  in  Providence,  in  1842;  in  Rochester, 
in  1842  and  in  1855;  in  Hartford,  in  1851 ;  and  in  other  places 
in  this  country;  in  England,  in  1849-50;  and  in  England  and 
Scotland,  in  1858-59-60. 

It  is  impossible  to  estimate  the  immense  extent  of  the  influ- 
ence of  this  man  of  strong  and  rugged  nature  and  of  incessant 
labors.  Few  in  any  age  have  exerted  a  wider,  more  powerful, 
or  more  permanent  sway  over  the  minds  of  those  with  whom 
they  have  come  in  contact. 

Mr.  Finney's  Autobiography  closes  with  the  year  1868, 
leaving  him  still  pastor  of  the  First  Church  in  Oberlin,  and 
lecturer  in  the  Seminary.  We  quote  from  the  "Conclusion," 
which  the  hand  of  affection  has  added,  the  following  sketch  of 
his  closing  days: 

"The  responsibilities  of  pastor  he  continued  to  sustain,  with 
the  help  of  his  associate,  some  four  or  five  years  longer,  preach- 
ing as  his  health  would  admit,  usually  once  each  Sabbath.  At 
the  same  time,  as  professor  of  pastoral  theology,  he  gave  a 
course  of  lectures  each  summer  term,  on  the  pastoral  work, 
on  Christian  experience,  or  on  revivals.  He  resigned  the 
pastorate  in  1872,  but  still  retained  his  connection  with  the 
Seminary,  and  completed  his  last  course  of  lectures  in  July, 
1875,  only  a  few  days  before  his  death.  He  preached,  from 
time  to  time,  as  his  strength  permitted;    and  during  the  last 


SECOND    ERA    OF    REVIVALS.  1 99 

month  of  his  life  he  preached  one  Sabbath  morning  in  the 
First  Church,  and  another  in  the  Second. 

"  Notwithstanding  the  abundant  and  exhausting  labors  of 
his  long  public  life,  the  burden  of  years  seemed  to  rest  lightly 
upon  him.  He  still  stood  erect  as  a  young  man,  retained  his 
faculties  to  a  remarkable  degree,  and  exhibited  to  the  end  the 
quickness  of  thought  and  feeling  and  imagination,  which 
always  characterized  him.  His  life  and  character  perhaps 
never  seemed  richer  in  the  fruits  and  the  beauty  of  goodness, 
than  in  these  closing  years  and  months.  His  public  labors 
were  of  course  very  limited,  but  the  quiet  power  of  his  life  was 
felt  as  a  benediction  upon  the  community,  which  during  forty 
years  he  had  done  so  much  to  guide  and  mold  and  bless. 

"  His  last  day  on  earth  was  a  quiet  Sabbath,  which  he  en- 
joyed in  the  midst  of  his  family,  walking  out  with  his  wife  at 
sunset  to  listen  to  the  music,  at  the  opening  of  the  evening 
service  in  the  church  near  by.  Upon  retiring  he  was  seized 
with  pains  which  seemed  to  indicate  some  affection  of  the 
heart;  and  after  a  few  hours  of  suffering,  as  the  morning 
dawned,  he  died,  August  i6,  1875,  lacking  two  weeks  of  having 
completed  his  eighty-third  year. 

"  The  foregoing  narrative  gives  him  chiefly  in  one  line  of 
his  work,  and  one  view  of  his  character.  It  presents  him  in  the 
ruling  purpose,  and  even  passion  of  his  life,  as  an  evangelist,  a 
preacher  of  righteousness.  His  work  as  a  theologian,  a  leader 
of  thought,  in  the  development  and  expression  of  a  true  Chris- 
tian philosophy,  and  as  an  instructor,  in  quickening  and  form- 
ing the  thought  of  others,  has  been  less  conspicuous,  and  in  his 
own  view  doubtless  entirely  subordinate;  but,  in  the  view  of 
many,  scarcely  less  fruitful  of  good  to  the  church  and  the  world. 
To  set  forth  the  results  of  his  life  in  these  respects  would  re- 
quire another  volume,  which  will  probably  never  be  written ; 
but  other  generations  will  reap  the  benefits,  without  knowing 
the  source  whence  they  have  sprung." 


200  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

SECTION    THIRD. 

Sketches  of  Various  Other  Revivals. 

During  the  period  in  which  Nettleton  and  Finney  were  the 
representative  revivalists  there  were  many  interesting  works  of 
grace  in  churches  and  colleges,  chiefly  beyond  the  range  of  the 
work  of  these  men,  but  often  doubtless  largely  influenced,  at 
least  sympathetically,  by  their  work,  and  growing  out  of  the 
same  general  outpouring  of  the  Holy  Spirit.  Some  represen- 
tative instances  of  these  will  now  be  given. 

I.   Revival  in  Newark,   New    Jersey. 

Personal  Reminiscences.— During  the  summer  and  winter 
of  1824-25,  I  resided  in  Newark.  Dr.  Griffin  had  left  the  pulpit 
of  the  First  Presbyterian  Church,  and  after  a  period  of  vacancy 
Rev.  Dr.  Hamilton  received  a  majority  vote  as  pastor.  A  large 
minority  withdrew  and  organized  the  Third  Presbyterian 
Church,  and  at  once  commenced  building  their  present  place  of 
worship,  worshiping  meanwhile  in  the  old  Academy  located  in 
what  was  at  that  time  the  extreme  lower  part  of  the  city. 

They  had  chosen  as  minister  the  Rev.  Mr.  Russell,  whom 
they  had  preferred  to  Mr.  Hamilton.  Mr.  Russell  was  an  ex- 
cellent preacher  and  rather  popular,  and  I  think  the  best  pul- 
pit reader  I  ever  heard.  His  reading  of  the  hymns  was  almost 
more  impressive  than  his  sermons  or  prayers.  He  gathered 
around  him  immediately  a  congregation  of  intelligent  and  in- 
fluential people.  In  the  early  autumn  their  church  was  so  far 
advanced  that  they  were  able  to  use  th^  lecture-room  for  wor- 
ship. This  was  filled  at  all  the  services,  and  the  Sunday- 
school  was  large  and  flourishing.  Without  any  special  or  extra 
means  the  church  and  Sunday-school  began  to  show  that  the 
Spirit  was  manifestly  present.  The  meetings  became  crowded, 
and  anxious  men  and  women  sought  counsel  and  instruction 
from  the  pastor.  A  number  of  the  members  of  the  Sunday- 
school,  from  ten  to  fifteen  years  old,  became  greatly  interested, 
and  conversions  were  taking  place. 

Rev.  Dr.  Nettleton  came  to  Newark  just  then,  but  took  no 
part  in  the  work  at  the  Third  Church.     Mr.  Carroll,  then  a 


SECONl)       RA    OF    REVIVALS.  20I 

student  in  Princeton  Seminary,  was  sent  for,  and  his  services 
were  very  acceptable  and  useful.  There  were  very  few  extra 
meetings,  but  all  were  well  attended,  solemn,  and  impressive. 
At  the  close  of  the  meetings  a  number  of  boys  who  had  been 
hopefully  changed  used  to  gather  in  a  group,  and  the  older 
people  would  stand  around  them  while  the  boys  would  sing 
some  of  the  revival  hymns  of  those  days.  "  Loving-Kindness," 
and  the  following,  were  very  popular: 

"  O  Jesus,  my  Saviour,  to  Thee  I  submit, 
With  joy  and  thanksgiving  fall  down  at  Thy  feet, 
In  sacrifice  offer  my  soul,  flesh  and  blood; 
Thou  art  my  Redeemer,  my  Lord,  and  my  God. 

"  I  love  Thee,  my  Savior,  I  love  Thee,  my  Lord; 
I  love  Thee,  my  Savior,  I  love  Thee,  my  God; 
I  love  Thee,  I  love  Thee,  and  that  Thou  dost  know; 
But  how  much  I  love  Thee  I  never  can  show." 

"I  love  Thee,  I  love  Thee,  oh,  wondrous  account! 
My  joys  are  immortal,  I  stand  on  the  mount. 
I  gaze  at  my  treasure  and  long  to  be  there 
With  angels,  my  kindred,  and  Jesus  so  dear!" 

A  number  of  these  boys  subsequently  united  with  that  and 
other  churches.  The  accessions  to  the  church  through  this 
revival  were  quite  large.  The  Sunday-school  participated 
largely  in  the  benefits  of  this  awakening.  Dr.  Nettleton  was 
acting  as  an  evangelist  at  that  time,  and  his  labors  had  been 
very  extended  and  successful,  especially  in  New  England.  It 
was  never  my  privilege  to  be  present  at  any  of  his  meetings, 
which  I  think  were  very  generally  held  in  connection  with 
individual  churches;  but  my  impression  is  that  he  met  with 
marvelous  success,  everywhere,  until  just  perhaps  at  the  close 
of  his  work,  when  his  health  became  so  broken  that  he  was 
unable  longer  to  carry  on  his  revival  work  with  any  vigor  or 
continuity. 

n.   Revival  in  Spring  Street  Church,   New   York. 

Personal  Reminiscences.— The  Presbyterian  Church  in 
Spring  Street,  New  York,  of  which  the  Rev.  Samuel  Hanson 
Cox  was  pastor,  abandoned  the  old  building,  as  nearly  as  I  can 
recall,  in  1824,  and  commenced  worshiping  in  their  new  sanc- 
tuary at  the  corner  of  Laight  and  Varick  streets.     They  took 


202  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  name  of  the  Laight  Street  Presbyterian  Church.  Mr. 
George  P.  Shipman,  an  elder  in  the  Brick  Church  (Rev.  Dr. 
Spring's),  purchased  the  building  abandoned  by  Dr.  Cox's  peo- 
ple, with  the  view  of  establishing  a  Free  Presbyterian  Church, 
and  at  once  commenced  regular  services.  For  some  time,  I 
think,  a  Rev.  Mr.  Pillsbury  officiated,  but  he  was  not  installed. 
When  his  service  ended,  others  for  some  time  occupied  the  pul- 
pit. The  congregations  were  very  good,  and  a  flourishing 
Sabbath-school  existed. 

Ministry  of  Mr.  Ludlow. — About  1826,  the  Rev.  Henry 
G.  Ludlow  became  the  permanent  pastor  of  the  church,  and 
on  his  coming  things  assumed  a  new  phase.  Congregations 
increased,  the  Sabbath-school  became  larger,  and  evidences 
accumulated  that  interest  in  religious  and  spiritual  things 
was  becoming  intensified.  Having  removed  to  New  York, 
I  had  joined  this  church  about  the  time  of  Mr,  Ludlow's 
coming,  as  had  also  my  father's  family.  The  interest  alluded 
to  soon  culminated  in  serious  awakenings  and  conversions, 
while  at  every  communion  season  there  were  admissions  to 
the  church.  Mr.  Ludlow  was  indefatigable  in  preaching  and 
pastoral  work.  He  was  one  of  the  most  pungent  preachers  I 
ever  listened  to,  and  as  a  pastor  he  far  excelled  in  pastoral  gifts 
all  others  of  whom  I  have  any  knowledge.  He  was  always 
busy;  he  knew  every  one  of  his  parishioners;  knew  where  they 
lived;  could  call  each  of  them  by  name;  knew  all  about  their 
circumstances  and  their  personal  peculiarities,  and  treated  them 
as  if  they  were  of  his  own  family. 

He  possessed  the  largest  sympathy  of  any  minister  I  ever 
met.  It  seemed  to  be  quite  easy  and  natural  for  him  to  weep 
with  those  that  wept,  and  to  rejoice  with  those  that  were  glad. 
His  heart  was  always  in  his  sermons,  his  eyes  often  suffused 
with  tears,  and  his  voice  breaking  while  dwelling  upon  the 
love  of  God  and  the  interest  shown  by  the  Savior  in  the  salva- 
tion of  sinners.  It  was  a  wonder  to  me,  as  it  was  to  multitudes, 
that  sinners  could  resist  his  appeal  as  he  besought  men  to  be- 
come reconciled  to  God.  His  visits  to  the  poor  and  afflicted 
were  benedictions.  I  met  him  once  by  a  cradle  beside  which  a 
mother  was  weeping  over  her  dying  baby.  Taking  hold  of  its 
little  hand,  the  good  pastor  said  "Dear  little  lamb,"  while 
the  tears  ran  down  his  face.  Such  words  of  comfort  as  he 
uttered  to  the  heart-broken  mother,  and  such  a  prayer  as  fol- 


SECOND    ERA    OF    REVIVALS.  203 

lowed  showed  he  took  into  his  compassions  all  the  sufferings  of 
his  flock.  His  face,  voice,  tears,  and  prayers,  and  his  sermons, 
seem  as  real  to  me  now  as  if  it  were  but  yesterday  that  I  was 
looking  in  his  face. 

This  influence  continued  through  the  whole  of  his  ministry 
in  New  York ;  and  the  result  was  an  almost  continuous  revival, 
so  that  the  history  of  the  church  was  not  unlike  a  tropical 
orange-grove,  always  green  and  always  fruit-bearing.  Ad- 
ditions to  the  church  were  as  common  as  the  occurrence  of 
communions.  I  think  during  all  the  ministry  of  Mr.  Ludlow 
there  was  but  one  communion  when  no  new  members  were 
received.  It  would  have  been  a  source  of  sorrow  had  it  been 
otherwise. 

Just  before  the  close  of  his  pastorate  in  New  York,  on  suc- 
cessive Sunday  mornings,  Mr.  Ludlow  preached  from  Romans 

Faithful         viii.  6,   "  For  to  be  carnally  minded  is  death;  but 

Sermons.  to  be  spiritually  minded  is  life  and  peace,"  dwell- 
ing very  much  on  the  latter  clause  of  the  passage.  There  had 
been  no  special  interest  in  the  church  for  some  time,  every- 
thing moving  along  in  the  usual  placid  way;  then  the  whole 
church  seemed  to  have  given  to  it  wings  to  soar  up  heavenward 
with  the  pastor.  There  was  an  unusual  elation  and  such  tran- 
quil peace  and  joy,  with  the  strongest  desire  and  longing  for  the 
conversion  of  all  that  had  not  already  become  Christians.  As 
this  tide  rose  higher  and  higher  in  the  church,  awakenings 
increased  until  it  became  easy  for  Christians  to  do  any  thing 
for  the  impenitent,  and  easy  for  sinners  to  be  converted.  This 
was  one  of  the  most  fruitful  and  beautiful  revivals  in  which  I 
have  ever  had  any  experience.  Some  fifty  united  with  the 
church  at  the  next  communion,  and  more  afterward. 

All  this  was  the  result  of  the  sermons  from  the  text  or  verse 
named.  I  have  known  some  revivals  that  I  was  tempted  to 
regard  as  man-made,  but  this  without  question  was  of  God. 
The  conversions  seemed  thorough  and  distinct,  and  the  subse- 
quent lives  and  characteristics  of  the  subjects  of  this  revival 
showed  that  their  piety  was  very  much  above  the  average. 

If  such  a  preacher  and  pastor  should  appear  to-day  he  would 
be  regarded  as  being  from  year  to  year  in  a  revival  spirit; 
always  in  working  condition,  and  always  up  and  doing.  As  an 
evangelist  he  would  be  nm  down  with  applications  to  go  every- 
whither. 


204  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN     CHURCH. 

A  few  facts  concerning  him  will  serve  in  measure  to  ex- 
plain his  usefulness.  He  was  the  son  of  Judge  Ludlow,  of 
History  and  Kinderhook,  New  York,  and  was  educated  for 
Character.  the  law.  Very  soon  after  entering  upon  his  pro- 
fession he  was  converted.  He  immediately  quit  the  law  and 
began  to  preach.  He  preached  at  places  on  both  sides  of  the 
Hudson  River,  as  far  down  (I  think)  as  Hudson  and  Pough- 
keepsie,  and  with  wonderful  power  and  success.  Multitudes 
flocked  to  hear  him,  and  great  numbers  were  converted  wher- 
ever he  went. 

After  laboring  in  this  manner  for  some  time,  he  entered  the 
Theological  Seminary  at  Princeton.  But  he  found  it  very 
difficult  to  stop  preaching;  and  hearing  of  the  revival  at 
Morristown,  New  Jersey,  he  came  up  to  that  place,  expecting 
to  aid  Dr.  McDowell.  I  remember  distinctly  his  riding  up, 
(now  more  than  seventy  years  ago)  to  my  father's  house  on  a 
little  gray  mare,  with  saddlebag  tied  on  behind  him,  and  dis- 
mounting and  tying  his  pony  to  the  hitching-post. 

Spring  Street  Church  was  (I  think)  his  first  pastorate.  From 
New  York  he  went  to  the  then  Free  Church,  New  Haven. 
There  was  never  a  more  heart-broken  church  than  that  from 
which  he  tore  himself  away.  The  affection  of  his  people  was 
almost  idolatrous.  They  begged  and  pleaded,  saying  :  "  You 
have  spent  the  best  part  of  your  life  with  us.  Your  babe  is 
buried  here.     You  ought  to  sta)'  and  let  us  bury  you." 

After  a  settlement  of  some  years  in  New  Haven,  he  took  the 
pastorate  of  the  Presbyterian  church  in  Poughkeepsie.  His 
last  settlement  was  with  the  Presbyterian  church,  Oswego,  New 
York.  I  can  not  speak  intelligently  of  his  work  in  either  of 
these  places. 

Mr.  Ludlow  had  one  of  the  warmest  and  biggest  hearts.  He 
was  a  man  of  devout  piety.  He  always  had  an  unobtrusive 
way  of  saying  something  for  his  Master.  He  knew  the  way  to 
the  Mercy-seat,  and  his  path  to  it  was  well-trodden.  A  young 
woman,  member  of  the  church,  a  nurse  in  his  family,  told  me 
that  he  was  in  a  constant  habit  of  rising  at  midnight  and  pray- 
ing for  members  of  his  church  by  name,  and  especially  for  the 
impenitent  in  his  congregation. 

I  have  been  blessed  with  the  confidence  and  affection  of 
some  excellent  men,  but  I  think  none  besides  ever  loved  me  as 
Henry  G.  Ludlow  did.     He  was  a  man  of  strong  and  lasting 


SECOND    ERA    OF    REVIVALS. 


>5 


affection.  I  never  could  disabuse  myself  of  the  idea  that  he 
broke  his  own  heart  as  well  as  ours  when  he  left  New  York, 
and  that  he  was  never  quite  at  home  afterward.  I  do  not  re- 
member that  he  ever  addressed  me  or  spoke  of  me  as  Mr. 
Halliday,  but  always  by  my  first  name.  Calling  at  my  house, 
after  he  had  been  some  two  years  in  New  Haven,  as  he  was 
leaving,  after  reaching  the  sidewalk,  he  stopped  and  looking  up 
at  me  with  eyes  suffused  with  tears,  broke  out  with:  "O 
Byram  !  it  is  hard  to  love  your  second  wife  while  your  first  wife 
is  living."  Often,  often  the  tears  have  come  when  I  have 
thought  of  his  love  to  the  flock  and  that  I  personally  shared  it. 
Perhaps  not  as  wisely,  but  certainly  as  strongly,  did  the  per- 
sonal love  of  his  people  go  out  to  him.  Almost  all  of  them 
have  crossed  over  to  him,  and  the  dear  mother  of  my  children 
and  two  of  my  children  that  he  baptized  are  with  him. 

The  old  church  to  which  Mr.  Ludlow  ministered  so  faith- 
fully and  so  long  still  survives  and  has  been  a  beacon-light 
through  all  these  years.  Multitudes  have  been  instructed  in  its 
Sabbath-schools,  and  it  has  continued  fruit-bearing.  Hardly 
any  of  the  old  flock  remain,  but  a  flock  is  in  the  fold,  and  the 
"  Good  Shepherd"  has  led  them  *'  in  green  pastures  and  beside 
still  waters." 

HI.   Great  Revival  in  New    York. 

"Four-Days'  Meetings." — Mr.  Finney  began  his  marvel- 
ous work  in  western  New  York  immediately  on  his  conver- 
sion, in  the  autumn  of  1821.  His  addresses  and  sermons  and 
his  personal  efforts  made  such  impressions  wherever  he  went 
that  he  would  continue  them  through  several  days,  and  from 
these  what  were  termed  "  four-days'  meetings"  arose  and  be- 
came common. 

Personal  Reminiscences.. — I  think  it  was  in  the  winter  of 
1828-29  that  the  Presbyterian  churches  in  New  York,  through 
the  presbytery,  united  in  the  appointment  of  a  "  Union  Four- 
Days'  Meeting."  It  was  in  the  dead  of  one  of  the  coldest  win- 
ters. In  the  winters  of  those  days  no  mercantile  business  was 
carried  on  with  the  country.  No  railroads,  river  frozen  over, 
canal  closed,  and  mechanics  and  laborers  most  of  them  with 
nothing  to  do,  that  was  the  state  of  things.  Broome  Street 
Church,  of  which  Rev.  Dr.  William  Patton  was  pastor,  was,  on 


2o6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

account  of  its  central  location,  chosen  as  the  place  in  which  to 
hold  the  meetings.  The  house  was  one  of  the  most  commo- 
dious in  the  city. 

The  first  service  was  in  the  morning,  and  the  house  was  filled 
with  people,  who  from  appearances  appreciated  the  occasion. 
In  the  afternoon,  it  seemed  to  all  that  the  Spirit  of  the  Lord 
was  in  the  place.  At  the  evening  service  the  house  was 
crowded,  every  standing-place  being  occupied  and  the  window 
benches  and  pulpit  stairs  filled.  A  great  multitude  could  not 
get  within  the  doors,  and  the  large  vestry  was  thrown  open  to 
accommodate  them. 

There  began  that  night  such  a  revival  as  New  York  had 
never  enjoyed,  and  which,  I  think,  has  never  been  repeated. 
The  Revival  Morning  prayer-meetings  were  held  at  a  very 
Beginning.  early  hour,  even  long  before  it  was  light,  in  most 
of  the  churches,  which  were  largely  attended,  and  were  kept  up 
for  months.  These  meetings  were  commenced  with  the  expec- 
tation that  they  would  continue  but  four  days,  but  they  were 
continued  for  weeks,  increasing  in  power  from  day  to  day.  The 
phra.se  "  four-days'  meetings"  was  soon  dropped,  and  "  pro- 
tracted meetings"  were  held  all  over  the  country. 

In  New  York  the  number  of  conversions  was  very  great, 
and  there  was  hardly  a  church  connected  with  the  Presbytery 
that  did  not  add  largely  to  its  membership.  In  some  there 
were  more  than  a  hundred  additions.  Up  to  the  close  the  ser- 
vices were  thronged.  The  people  were  moved  so  that  stores 
were  closed  to  give  merchants  and  clerks  an  opportunity  to 
attend  the  meetings.  The  solemnity  of  these  services  can 
hardly  be  described,  the  intensity  of  interest  and  feeling 
appeared  universal, — no  whispering,  no  gazing  about,  but  all 
listening  in  rapt  attention.  The  unseen  hand  lay  on  the  hearts 
of  those  hearkening  to  the  word,  and  it  would  be  no  common 
occurrence  that  could  or  would  divert  the  attention  of  any  from 
the  preacher.  During  the  prayers  the  silence  was  absolute. 
The  falling  of  a  leaf  could  have  been  heard. 

I  believe  that  I  heard  every  sermon  that  was  preached,  and 
my  recollection  is  that  not  a  sermon  was  preached  save  by  the 
members  of  the  Presbytery.  Of  course  there  were  great  con- 
trasts in  the  sermons;  some  of  them  were  mighty;  some  not  so 
strong  or  impressive;  yet  every  minister  seemed  to  realize  that 
interests  were  involved  that  made  his  position  of  such  responsi- 


SECOND    ERA    OF    REVIVALS.  207 

bility  as  no  language  can  convey.  The  stake  was  souls;  and 
there  might  be  doom  eternal  in  what  he  was  to  say,  and  the 
way  in  which  he  said  it.  Some  spoke  with  such  authority  and 
awful  solemnity  that  one  felt  that  the  Almighty  was  waiting  to 
hear  what  response  would  be  made.  Then,  after  the  "son  of 
thunder,"  some  tender  soul,  some  "son  of  consolation"  would 
come  along,  with  streaming  eyes,  crying:  "Poor  wretched, 
guilty  sinner,  hear  Jesus  speaking  to  you  !  to  you !  Oh !  listen  ! 
listen !  '  Come  unto  me  all  ye  that  labor,  and  are  heavy  laden, 
and  I  will  give  you  rest.  Take  my  yoke  upon  you,  and  learn 
of  me:  for  I  am  meek  and  lowly  in  heart;  and  ye  shall  find  rest 
unto  your  souls. '  "  There  seemed  a  special  and  gracious  direc- 
tion and  timeliness  in  the  subjects  that  were  chosen  ;  no  conflict 
of  views,  no  clashing  or  controversy,  but  one  sermon  following 
the  other  seemed  a  harmonious  sequence  of  its  predecessor. 

The  Rev.  Joel  Parker  had  come  rather  recently  from  Roches- 
ter or  Utica  to  become  the  pastor  of  the  First  Free  Church, 
Rev.  Joel      located  at    the    corner   of   Washington    and   Dey 

Parker.  streets.  He  was  small  in  stature,  and  of  not  very 
commanding  appearance,  but  a  somewhat  remarkable  preacher, 
having  command  of  a  style  terse,  compact,  close,  and  logical, 
with  a  very  strong,  clear,  almost  musical  voice.  Indeed,  his 
voice  was  so  in  contrast  with  his  person  as  to  attract  attention, 
and  yet  so  mannish  as  to  make  his  utterances  doubly  effective. 
His  first  sermon  was  at  one  of  the  very  early  evening  services, 
certainly  not  later  than  the  third.  The  house  was  densely 
crowded,  and  when  once  the  people  were  seated  you  could  discern 
a  single  person  if  moving.  Dr.  Patton,  who  was  quite  tall,  was 
in  the  pulpit  with  Dr.  Parker,  and  this  emphasized  very  much 
the  lower  stature  of  the  latter.  His  stentorian  voice  as  he  gave 
out  the  text  was  striking  in  its  effect.  From  beginning  to  close 
his  sermon  was  a  masterly  one,  and  so  sweeping  and  inclusive 
that  no  opening  or  escape  seemed  possible  for  any  soul  that  had 
not  made  its  peace  with  God.  He  took  God's  part,  and,  as  an 
arraignment  of  transgressors  against  the  Almighty,  I  think  I 
never  heard  it  excelled.  Its  effect  upon  me  was  wholly  irresist- 
ible. He  tore  up  my  hope  and  dependences  root  and  branch, 
and  left  me  a  miserable  despairing  wretch.  I  was  sitting  on  the 
top  step  of  the  pulpit  stairs,  with  that  great  sea  of  souls  on  the 
floor  below  before  me,  and  the  packed  galleries  above  me. 
What  an  hour!     What  a  reminder  of  the  Judgment!     As  the 


2o8  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

preacher  closed  his  sermon  and  shut  the  Bible,  with  a  slight 
modulation  of  his  voice,  he  said :  "  Those  of  you  who  desire  to 
be  remembered  in  the  closing  prayer,  please  stand."  It  seemed 
to  me  as  if  almost  none  retained  their  seats,  and  that  some  fif- 
teen hundred  arose  to  be  prayed  for. 

Rev.  Mr.  Ludlow  was  an  illustration  of  another  phase  of 
preaching  and  preachers.  Dr.  Parker  was  a  lawyer,  dealing 
with  a  criminal  at  the  bar  and  bent  on  his  conviction.  Mr. 
Ludlow,  his  eyes  glistening  with  tears,  had  in  his  hands  the 
culprit's  cause.  He  admitted  his  guilt,  and  did  not  in  the  least 
measure  strive  to  palliate  it;  but  he  knew,  yes,  so  well  he 
knew,  the  Judge  was  able  to  save  to  the  uttermost  all  who  came 
to  the  mercy-seat  through  him.  Parker  had  slain  them,  cut 
them  off  from  the  last  ray  of  hope,  and  left  despair  settling 
down  on  every  despondent  soul;  Ludlow  came  with  the  warm 
gushes  of  love  and  desire,  that  the  bones  of  the  slain  might  be 
recovered  and  clad  with  flesh  and  sinews. 

Rev.  Dr.  Patton,  Dr.  Samuel  Hanson  Cox,  Dr.  Gardiner 
Spring,  Dr.  Ichabod  Spencer,  Cyrus  Mason,  of  the  Cedar  Street 
Church,  Rev.  Elihu  Baldwin,  pastor  of  the  church  corner  of 
Broome  and  Ridge  streets,  and  afterward  President  of  Wabash 
College,  and  others  preached  during  the  weeks  these  meetings 
continued. 

One  remarkable  result  of  these  meetings  was  the  awakening 
and  searching  of  church  members.  Multitudes  were  subjected 
Christians  to  convictions  that  were  unknown  to  them  at  the 
under  time  they  hoped  they  had  become  Christians,  and 

Conviction.  meetings  were  appointed  in  some  of  the  churches 
to  meet  the  wants  of  those  that  had  regarded  themselves  as 
Christians,  and  were  communicants,  but  who  were  now  despair- 
ing and  hopeless.  I  attended  one  of  these  meetings  on  an 
afternoon,  in  Mr.  Ludlow's  house.  It  was  composed  entirely 
of  members  of  his  church,  almost  crowding  his  large  parlors. 
To  a  very  considerable  extent  they  were  persons  who  were  re- 
garded as  leading  very  consistent  Christian  lives;  and  who 
were  engaged  in  Sunday-schools  and  in  other  religious  works. 
This  meeting  became  a  place  of  tears,  but  under  the  leading 
and  sweet  instructions  of  the  pastor  many  went  from  it  with 
their  burdens  gone  and  with  their  faces  radiant  with  smiles  in 
place  of  the  wan  and  grief-stricken  expression  they  had  borne 
for  long,  weary  days  and  sleepless  nights. 


SECOND    ERA    OF    REVIVALS.  209 

I  will  mention  but  one  typical  case  of  conviction,  which  is 
fairly  illustrative  to  some  extent  of  this  phase  of  this  marvelous 
work.  A  young  man  some  eighteen  years  of  age  had  united  with 
the  church  some  four  years  before  this.  Although  so  young  he  at 
once  became  active  in  all  the  departments  of  church  work.  He 
was  made  secretary  of  the  Sunday-school,  and  shortly  became 
a  teacher  and  afterward  assistant  superintendent.  He  was 
quite  constant  at  the  prayer-meetings,  where  he  prayed  and 
spoke  acceptably  to  the  people.  He  was  supposed  to  be  several 
years  older  than  he  really  was.  He  was  social,  pleasant,  and 
every  one's  friend,  and  acquired  general  popularity,  and  was  a 
welcome  guest  at  social  gatherings  and  evening  parties  of 
young  people. 

His  story  was  that,  when  this  series  of  services  commenced, 
he  went  to  the  first  days'  meetings  and  was  deeply  stirred  by  the 
representation  of  the  danger  of  the  impenitent.  He  went  to 
his  father's  house,  and  went  into  his  closet,  and  was  oppressed 
and  overwhelmed  as  the  danger  of  those  out  of  Christ  presented 
itself  to  him.  He  attempted  to  pray  for  them  and  for  a  bless- 
ing on  the  afternoon  and  evening  services;  but  his  mouth  was 
shut;  he  could  not  utter  a  single  petition.  There  came  upon 
him  such  a  sense  of  his  sinful  inconsistencies;  he  had  been  so 
worldly  and  unspiritual,  so  vain,  selfish,  and  proud;  he  had  set 
such  examples  before  the  impenitent,  though  a  member  of  the 
church ;  the  view  filled  him  with  terror  and  remorse.  He  must 
have  been  deceived.  No  one  could  be  a  Christian  and  be  so 
vain,  foolish,  and  worldly  as  he.  He  concluded  that  he  was  a 
hypocrite,  and  gave  up  all  hope  that  he  had  ever  been  a  Chris- 
tian. He  sought  the  prayers  of  Christians;  and  if  he  prayed 
for  himself  it  was  as  for  an  impenitent,  unrenewed  soul.  The 
conviction  settled  upon  him  that  he  had  sinned  away  his  day  of 
grace.  He  had  had  an  opportunity,  but  now  his  case  was  hope- 
less, his  doom  was  fixed.  Sleep  fled  from  him.  Indeed,  he 
did  not  dare  to  sleep,  and  would  not  take  his  bed,  fearing  he 
would  wake  up  in  perdition. 

After  it  seemed  fixed  in  his  mind  that  his  case  was  hopeless, 
he  determined  he  would  do  all  he  could  to  prevent  others  in- 
curring his  fate.  So  he  went  from  one  to  another  relating  his 
experience  and  entreating  them  with  tears  to  become  Chris- 
tians. He  v/as  especially  careful  to  find  those  of  both  sexes 
who  had  been  with  him  and  seen  his  evil  example  on  social 
14 


2IO  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

occasions.  This  was  continued  through  days,  and  the  turning 
of  his  thoughts  to  others  had  only  a  very  partially  modifying 
influence  on  his  distressed  condition.  In  prayer-meetings  he 
would  utter  his  warnings.  There  was  no  change  in  his  con- 
victions that  his  case  was  a  hopeless  one.  He  had  a  godly 
mother;  they  had  talked  and  prayed  together,  and  she  was 
aware  of  his  intense  solicitude  and  labors  for  others.  In  a  late 
evening  conversation  she  related  to  him  the  following  story: 

"  A  good  old  deacon  had  long  been  shut  up  in  his  house 
bedridden  from  an  illness  of  the  most  painful  character.  He 
gradually  became  despondent  and  finally  concluded  that  he  was 
a  hypocrite,  and  that  his  sickness  was  a  judgment  for  his 
wickedness.  He  deserved  the  judgment  that  was  upon  him, 
and  the  perdition  to  follow  too.  He  was  highly  esteemed,  and 
many  were  calling  upon  him,  and  to  the  inquiry:  'Deacon, 
how  are  you?'  the  invariable  reply  was 'I  am  very  sick.  I 
shall  die  very  soon,  and  I  am  going  to  hell. ' 

"  One  of  his  fellow  deacons,  a  joyous,  jolly  man,  called  one 
morning,  as  usual,  and  said  to  him,  'How  are  you?'  The  sick 
man  answered:  'I  am  very  sick.  I  shall  die  very  soon  and  I 
am  going  to  hell.'  With  merry  'Ha!  ha!'  the  visitor  asked: 
'What  are  you  going  to  do  there?'  'I  am  going  to  start 
prayer-meetings. '  His  wise  friend  and  fellow  deacon  replied : 
'The  devil  will  not  have  you  there.'  " 

This  was  a  message  from  God  to  the  despairing  old  deacon ; 
and  the  repetition  of  this  story  to  her  despairing  boy  helped  to 
scatter  the  mists  that  had  shrouded  from  his  view  Jesus  the 
Christ.     And  from  that  moment  he  went  on  his  way  rejoicing. 

The  results  of  this  revival  in  New  York  in  conversions  was 
a  great  source  of  joy  and  thanksgiving  There  was  hardly  a 
church  to  which  there  were  not  very  considerable  additions. 
Dr.  Cox,  pastor  of  the  Laight  Street  Church,  in  the  two  com- 
munions following  these  meetings  received  some  one  hundred 
and  seventy-five  additions.  The  Spring  Street  Church,  Mr. 
Ludlow's,  the  Central  Church,  Dr.  Patton's,  and  others  had 
large  accessions. 


IV.    Sketches  of  Revivals  in    Colleges. 

Perhaps  nowhere  else  have  the  power  and  the  value  of  re- 
vivals of  religion  been  oftener  or  better  illustrated  than  in  the 


SECOND    ERA    OF    REVIVALS.  211 

educationalinstitntions,  and  especially  the  colleges,  of  this  coun- 
try. The  older  colleges  were  almost  all  founded  to  be  nurseries 
of  piety  as  well  as  of  letters,  having  in  view  the  preparation  of 
an  educated  ministry  for  the  church.  These  institutions  have 
been  repeatedly  visited  with  outpourings  of  the  Holy  Spirit  that 
have  resulted  in  the  conversion  of  great  numbers  of  the  stu- 
dents, and  have  led  very  many  of  them  to  turn  to  the  work  of 
the  ministry.  The  power  of  divine  grace  in  these  cases  and 
the  special  value  of  its  results  are  shown  by  the  fact,  that  in 
these  institutions  are  gathered  the  choicest  and  most  brilliant 
of  all  the  young  men  of  the  nation.  This  was  true  in  this  pe- 
riod of  which  we  have  been  writing,  the  first  half  of  this  century. 
Only  a  few  fragmentary  and  suggestive  sketches  can  be  given, 
confined  to  that  time  in  the  Second  Era  of  revivals,  when 
Nettleton  and  Finney  were  representative  revivalists. 

I.    Revivals  imder  President   Beecher. 

Edward  Beecher  was  the  son  of  the  noted  Lyman  Beecher, 
and  brother  of  the  equally  noted  Henry  Ward  Beecher.  He 
Personal  recently  passed  away,  after  reaching  his  ninety- 
Reminiscences,  first  birthday.  He  was  born  in  August,  1803,  at 
East  Hampton,  Long  Island,  where  his  father  was  pastor  of 
the  Congregational  church.  The  preaching  of  his  father  in  the 
village  and  in  surrounding  neighborhoods  resulted  in  greatly 
increasing  the  religious  interest  of  the  people,  so  that  meetings 
for  inquiry  were  held  in  the  small  parsonage.  Edward,  his 
older  brother  William  then  about  seven  years  old,  and  Henry, 
five  years  old,  being  in  an  adjoining  room  where  they  slept, 
could  hear  what  was  said  in  the  meetings,  and  the  conversation 
between  their  father  and  mother,  in  speaking  of  the  religious 
state  of  different  ones.  One  evening  Edward  was  heard  to  say 
to  William:  "I  have  a  hope."  William  responded:  "I  am 
serious."  How  many  were  converted  at  East  Hampton  is  un- 
known, as  Edward  was  so  young  that  he  is  not  able  to  remem- 
ber. He  has  told  me  that  when  he  visited  Hampton  a  few 
years  since,  many  things  were  familiar  to  him,  and  he  could 
recognize  a  few  individuals,  and  that  all  were  delighted  to  see  a 
son  of  their  long-ago  minister. 

When  Edward  was  seven  years  old  Lyman  Beecher  removed 
to  Litchfield,  Conn.      The  lad  was  prepared  for  college  by  Mr. 


2  12  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Weeks,  afterward  Rev.  Dr.  Weeks,  a  strong  controversialist. 
Dr.  Beecher  still  eulogized  his  teacher  very  highly,  and  said  of 
him:  "He  was  so  thorough  that  I  was  entirely  prepared  to 
enter  college,  and  so  thorough  was  my  preparation  that  I  went 
through  with  the  highest  honors."  I  have  before  me  his  di- 
ploma from  Yale  College,  signed  by  President  Day  in  1822. 

After  his  graduation  he  was  appointed  tutor.  During  all  his 
life,  in  college  he  had  been  greatly  distressed  at  the  immorali- 
Tutor  in  ties  and  dissoluteness  of  numbers  of  the  students; 
Yale  College,  and  the  apparent  apathy  of  the  tutors  and  au- 
thorities of  the  college  as  to  moral  conduct.  Those  students 
that  were  members  of  the  church  seemed  to  have  no  spiritual 
life,  and  were  apparently  entirely  imaffected  by  the  religious 
condition  of  their  fellow  students.  On  becoming  tutor  he  soon 
felt  that,  having  some  responsibility,  he  dared  not  and  could 
not  be  unconcerned  for  these  young  men,  for  whom  he  had 
assumed  what  appeared  at  least  a  limited  guardianship.  He 
resolved  to  enter  upon  some  effort  to  reclaim  and  reform  the 
students  that  had  gone  astray,  and  to  awaken  his  fellow  tutors 
and  the  church  members  to  realize  the  condition  of  things 
among  the  students,  as  well  as  their  own  responsibility  in  the 
matter.  By  personal  conversation  with  the  tutors  and  some  of 
the  church  members  he  was  successful  in  getting  some  to  sympa- 
thize with  him.  Presently  a  meeting  for  prayer  and  addresses 
was  appointed,  which  was  soon  well  attended.  He  was  so 
intelligent  and  wise  in  the  conduct  of  this  meeting,  and  so 
interested  others  by  his  addresses,  that  much  notice  was  taken 
of  it,  and  Mr.  Beecher  was  requested  by  President  Day,  or  the 
faculty,  to  preach  in  the  church,  which  he  consented  to  do. 
His  whole  college  life  had  been  a  most  prayerful  and  consistent 
one,  so  that  he  had  commanded  the  respect  of  students,  tutors, 
and  faculty.  That  he  was  to  preach  was  bulletined,  and  he 
had  a  large  audience  to  address.  He  chose  as  a  text  for  his 
sermon:  "And  Elijah  came  unto  all  the  people,  and  said,  How 
long  halt  ye  between  two  opinions?  If  the  Lord  be  God,  fol- 
low him;  but  if  Baal,  then  follow  him." 

In  his  preaching  in  his  younger  days  he  was,  I  think,  the 
intensest  preacher  I  ever  listened  to.  Some  fifty-five  years 
since  I  heard  him  preach  morning  and  evening  on  the  Sabbath, 
in  the  Spring  Street  Presbyterian  Church,  of  which  the  Rev. 
Dr.  William    Patton    was    then    pastor.      These    sermons   were 


SECOND    ERA    OF    REVIVALS.  213 

followed  by  wonderful  addresses  for  five  evenings  of  the  week. 
He  spoke  with  authority,  and  there  was  no  thoughtless  or  in- 
attentive hearer  in  his  audience.  Men  must  be  attentive; 
must  listen.  They  were  in  the  hands  of  a  master  in  Israel,  and 
his  arraignment  was  such  that  it  was  unappealable.  There  was 
no  flaw  in  the  indictment,  and  so  overwhelmingly  was  the  case 
presented  that  there  was  no  way  left  open  for  any  one  but  to 
plead  guilty  and  throw  himself  on  the  mercy  of  the  court. 

Having  heard  these  sermons,  I  can,  I  think,  form  some  con- 
ception of  what  that  college  sermon  must  have  been.  I  do  not 
believe  Edward  Beecher  was  ever  without  the  courage  of  his 
convictions,  and  with  great  courage  he  had  a  heart  yearning 
with  love  to  sinful  men.  He  was  by  no  means  devoid  of  sym- 
pathy. From  that  Sunday  service  in  Yale  College  dates  a  new 
era.  Many  impenitent  were  awakened  and  converted,  and 
when  in  a  few  years  he  gave  up  his  tutorship  and  had  said  his 
farewell,  President  Day  took  him  cordially  by  the  hand  and  in 
a  most  affectionate  manner  thanked  him  for  his  life  and  work 
in  the  college  and  the  wonderful  change  that  had  been  effected 
in  the  college,  and  assured  him  that  he  could  not  have  believed 
that  there  could  be  such  a  transformation  effected  in  so  short  a 
time. 

Much  has  been  said  and  published  concerning  Dr.  Edward 
Beecher,  but  few  comparatively  knew  his  power.  His  ex- 
tensive learning  gave  him  great  advantage.  His  brother 
Henry  said  to  me  once:  "Oh!  If  I  knew  as  much  as  Edward 
does,  could  I  not  make  the  fur  fly!" 

Having  been  called  to  Park  Street  Church,  Boston,  he  was 
installed  over  that  church  in  December,  1826.      During  his  pas- 

In  Park  torate  at  Park  Street  of  a  little  less  than  four  years, 
Street  Church,  one  hundred  and  seventy-three  new  members 
were  received  into  the  communion  of  the  church.  During  Mr. 
Dwight's  pastorate,  which  extended  over  some  eight  years, 
three  hundred  and  twenty-one  were  received.  Mr.  Aiken's 
pastorate  covered  eleven  years,  and  four  hundred  and  twenty- 
five  were  received  under  him. 

From  Park  Street,  Dr.  Beecher  was  called  to  the  presidency  of 

Illinois  College,  at  Jacksonville,  where,  I  think,  he  remained  for 

In  Illinois       thirteen  years.     The  college  was  poor,  and  much 

College.  of  the  president's  time  was  employed  in  work- 
ing up  an  endowment.      He  was  successful  in  obtaining  sub- 


214  THE    BAPTISMS    OF     FIRE    IN    THE    AMERICAN    CHURCH. 

scriptions  to  the  amount  of  $150,000.  To  accomplish  this 
there  was  the  necessity  of  almost  constant  absence  from  home, 
and  he  was  called  east,  west,  north,  and  south,  constant  op- 
portunities for  preaching  Christ  being  thus  opened  to  him. 
Only  the  Judgment  day  will  reveal  the  fruits  of  his  itineracy. 
There  was  a  beautiful  uniformity  in  his  Christian  life.  He 
was  always  a  "Christ's  man,"  and  there  was  the  same  uni- 
formity in  his  preaching;  it  was  always  powerful,  and  with 
unction.  Thinking  of  his  one  sermon  at  Yale,  what  must  have 
been  the  fruits  of  the  twelve  or  fifteen  hundred  itinerant  ser- 
mons he  preached  when  out  of  a  settled  pastorate! 

From  the  presidency  of  Illinois  College,  Dr.  Beecher  was 
called  to  the  Salem  Street  Church,  Boston.  This  was  in  1841. 
His  pastorate  there  continued  for  fifteen  years,  all  of  which 
period  is  represented  as  having  been  a  continuous  revival,  and 
the  memory  of  the  doctor  by  this  people  is  still  fondly  cher- 
ished. I  think  he  was  with  them  a  short  time  since  at  one  of 
their  celebrations.  From  Salem  Street  he  was  called  back  to 
Jacksonville,  Illinois,  not  to  the  college  but  to  the  pastorate  of 
the  First  Congregational  (Brick)  Church,  and  to  a  special  lec- 
tureship in  the  Chicago  Theological  Seminary.  From  individ- 
ual members  of  that  church  I  have  received  abundant  evidence 
that  his  ministrations  in  that  church  and  in  many  places 
adjacent  were  accompanied  by  the  same  fruitfulness  that 
attended  his  labors  in  other  charges.  There  were  three  revivals 
in  the  Brick  Church  during  his  pastorate. 

From  Jacksonville  Dr.  Beecher  came  to  Brooklyn  and  be- 
came the  pastor  of  the  Parkville  Congregational  Church,  and 
labored  there  until  his  leg  was  accidentally  broken.  After 
that  occurrence  the  good  man  was  very  much  disabled,  and  hav- 
ing grown  more  feeble  was  confined  to  his  house.  His  wife 
and  their  much-loved  adopted  daughter  were  his  constant  com- 
panions until  the  hour  of  his  release  in  his  ninety-first  year. 

Dr.  Beecher  was  married  in  1829,  at  Wiscasset,  Me.,  to 
Miss  Isabella  Porter  Jones.  I  have  known  and  loved  these 
dear  people  for  many  years,  and  there  are  few  for  whom  I  have 
had  so  profound  respect,  affection  and  veneration.  His  wisdom 
and  great  knowledge  made  Dr.  Beecher  a  most  efficient  and 
helpful  friend  to  me.  More  than  any  one  I  have  met  he  had 
the  Bible  at  his  finger's  end,  and  in  such  command  that  he  was 
a  living  concordance. 


SECOND    ERA    OF    REVIVALS.  215 

2.    Revivals  at  Oberlin. 

BY    AN    OFFICER    OF    THE    FIRST     CHURCH. 

The  subject  of  Revivals  in  Oberlin,  of  which  a  volume 
might  be  written,  can  be  treated  only  with  the  utmost  brevity. 
All  we  shall  attempt  will  be  a  view  of  three  somewhat  distinct 
periods;  a  brief  view  of  two  special  seasons;  and  a  view  of  the 
annual  accessions  to  the  church  for  twenty  years  past. 

From  the  autumn  of  1836  to  the  close  of  1840  was  a  period 
which  was  regarded  as  almost  one  continued  revival. 

A  record  made  July  i,  1841,  in  the  Oberlin  Evangelist, 
shows  that,  throughout  this  period,  there  had  been  no  time 
when  the  Spirit  of  the  Lord  had  not  been  poured  out.  Conver- 
sions had  been  frequent.  The  state  of  things  would  generally 
be  called  a  revival,  tho  with  somewhat  varying  power.  Mostly 
for  ten  years  onward  from  July,  1841,  revivals  and  ingatherings 
occurred  in  four  winters  only.  Several  of  these  were  seasons 
of  rich  and  glorious  power. 

From  the  opening  of  185 1  to  the  present  time,  the  descent 
of  the  Spirit  has  been  almost  constant.  Meetings  for  inquiry 
have  been  held  every  Sabbath.  We  suppose  it  is  safe  to  say 
that  there  have  always  been  inquiring  minds  in  the  congregation, 
and  rarely  a  week  without  some  hopeful  conversions;  never  a 
bi-monthly  communion  season  without  accessions  to  the  church 
by  profession  of  faith  in  Christ. 

Of  special  seasons,  one  was  the  refreshing  in  1836-38.  In 
these  years  the  close  of  the  fall  term,  before  the  winter  vacation, 

Special        was  devoted   to   a  series  of  religious  exercises. 

Seasons.  Those  were  seasons  of  searching  power  in  many 
hearts.  Many  long-cherished  hopes  were  abandoned — some 
wisely,  and  to  the  salvation  of  the  soul;  and  some  under  the  in- 
fluence of  appalling  revelations  of  heart-selfishness  which  tem- 
porarily shaded  or  slew  their  Christian  hope,  but  ultimately  en- 
riched the  soul  with  a  far  more  glorious  experience  of  renewing 
peace.  Many  professed  Christians  testified  that  these  search- 
ings  of  heart  were  to  them  salvation,  opening  their  e5'es  to  see 
that  they  never  knew  Christ  before.  A  yet  greater  number  had 
only  their  hopes  shaken,  to  lead  them  afresh  to  the  living  foun- 
tain and  to  deeper  draughts  of  the  water  of  life. 

During  this  period  the  gospel  as  a  present  power  through 


2l6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  spirit,  to  save  the  soul  from  its  sins,  was  preached  most 
manifestly  with  the  Holy  Ghost  from  heaven.  None  who  sat 
under  the  pulpit  ministrations  of  those  days  will  ever  forget 
their  energy  and  pungency,  or  the  richness  of  those  views  of 
the  Gospel.  Those  Sabbaths  were  hallowed  far  above  the 
ordinary  Sabbaths  of  earth.  Even  some  commencement  seasons 
wore  the  aspect,  and  diffused  the  atmosphere,  of  a  sacred  relig- 
ious festival.  Sometimes  the  sisters  convened  for  prayer,  and 
were  wonderfully  filled  with  the  Holy  Ghost.  Occasionally  a 
theological  recitation  or  a  lecture  hour  was  spent  in  fervent 
prayer  and  intense  supplication.  No  one  could  pass  around 
among  the  students  without  the  impression,  "  These  are  praying 
men."  Many  will  remember  the  prevalent  custom  of  parting 
with  a  fellow  student  by  a  hastily  called  gathering  for  a  psalm 
and  prayer. 

Devotional  and  hearty  recognition  of  God  mingled  with  the 
common  manifestations  of  friendly  sympathy  and  social  affec- 
tion. No  one  familiar  with  those  times  could  fail  of  being 
impressed  with  the  fact  that,  behind  all  those  manifestations  of 
power  in  searching  Christian  hopes  and  relaying  their  founda- 
tions, in  rebaptizing  the  souls  of  many  with  the  Holy  Ghost, 
and  in  turning  impenitent  youth  to  God,  there  lay  an  unusually 
earnest  instrumentality  of  prayer.  There  were  more  than  a 
few — there  were  many — whose  cry  went  up  to  God  for  Zion 
almost  without  ceasing.  Hence  the  glory  of  the  Lord  was 
revealed  and  all  the  people  saw  it  together.  The  influence  of 
those  persons  reached  almost  the  entire  population.  Their 
glory  lay  in  the  fact  that  they  gave  to  many  a  deeper,  richer, 
stronger  experience  of  Christ's  power  to  shield  from  temptation 
and  to  redeem  from  sin.  Under  the  spiritual  momentum  then 
imparted,  scores  have  moved  onward  on  a  higher  ascending 
grade  of  Christian  life  and  labor,  loving  and  beloved,  toiling 
on  and  ever  through  the  strength  of  the  Risen  One;  and  some 
have  sweetly  "slept." 

In  the  midsummer  of  1841  occurred  a  most  signal  manifesta- 
tion of  divine  power,  especially  in  prayer.  One  class  at  a  Sab- 
bath prayer-meeting  were  so  bowed  down  in  prayer  for  souls 
that,  after  having  dispersed,  most  of  them  spent  the  entire 
night  in  prayer.  What  a  week  then  opened!  Even  the  wheels 
of  college  life  seemed  to  stand  still,  as  if  in  awe  of  a  present 
God.      Many    professing    Christians    were    startled,    to    say    as 


SECOND    ERA    OF    REVIVALS.  217 

Jacob  of  old:  "  Surely  God  is  in  this  place  and  I  knew  it  not." 
According  to  our  recollection,  it  was  the  case  in  some  classes 
that  all  that  were  supposed  to  be  unconverted  were  hopefully 
converted,  and  many  were  richly  baptized  with  the  Holy  Ghost. 
But  this  refreshing  was  not  less  transient  than  sudden  in  its 
advent.  Its  like  in  its  leading  features  Oberlin  has  never  at 
any  other  time  seen. 

There  have  been  on  this  spot  a  great  many  seasons  of  gentle 
and  limited  refreshing,  such  as  have  powerfully  reached  a  por- 
tion of  the  people,  but  failed  to  move  deeply  the  masses.  This 
general  remark  will  be  best  sustained  by  the  view  of  the  annual 
accessions  to  the  church  of  Oberlin  by  profession  of  faith  given 
later.  Of  these  much  the  greater  number  were  students. 
Many  were  children  and  youths  of  families  resident  here,  often 
for  purposes  of  education. 

In  twenty-one  years  ending  with  1856  there  were  1,070  ad- 
missions to  the  church,  an  average  of  50  per  annum.  Great 
multitudes  of  the  students,  both  male  and  female,  doubtless 
joined  churches  where  they  resided  and  with  which  their  fam- 
ilies were  connected. 

Dr.  Brand's  Letter. — The  following  note  is  from  Rev. 
Dr.  Brand,  the  well-known  pastor  at  Oberlin: 

"  In  reply  to  your  letter,  I  would  say  that  in  the  twenty 
years  I  have  been  here,  we  have  had  B.  Fay  Mills  once,  some 
three  years  ago.  A  goodly  number  were  gathered  into  the 
church,  but  that  work  has  had  materially  nothing  to  do  with 
the  building  up  of  the  churches.  The  growth  has  been  grad- 
ual. When  I  came  here  the  First  Church  numbered  about  500. 
I  have  received  into  membership  on  the  average  just  about 
100  annually,  one  half  of  them  by  letter  the  other  half  on  pro- 
fession ;  and  have  dismissed  about  70  each  year.  This  growth 
is  made  possible  by  the  presence  here  of  1,200  or  1,500  students, 
many  of  whom  become  Christians  here  and  many  others  bring 
letters  to  our  church.  We  have  had  a  great  many  revivals 
here  during  the  twenty  years  of  my  stay,  chiefly  through  the 
regular  work  of  the  churches.  The  faculty  and  students  of 
the  college  are  full  of  religious  zeal,  and  the  revival  spirit  of  the 
days  of  Finney  still  remains." 

Dr.  Brand's  Statement. — The  following  is  from  a  printed 
statement  by  Dr.  Brand  recently  published : 

"  Through  all  the  changes  and  perils  of  this  transition  period 
in  which  so  many  of  the  fathers  have  passed  away,  I  think  God 
has  graciously  kept  His  hand  upon  this  church.     The  original 


2l8  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

aim  and  spirit  are  not  lost.  There  has  been  no  change  in  doc- 
trine, and  the  fruits  that  can  be  specified  certainly  do  not 
indicate  any  retrogression. 

*'  (i)  Beginning  with  62  members,  in  the  solitude  of  the 
forest,  this  church  has  had  in  the  fifty-three  years  of  its  history 
a  little  over  6,000  members.  Of  course  the  period  of  most 
rapid  growth  was  previous  to  i860,  before  the  Second  Church 
was  organized,  before  other  denominations  had  much  of  a  hold 
here,  and  when  Mr.  Finney  was  in  his  prime.  During  the  first 
thirty  years  the  average  annual  increase  was  1 12.  The  smallest 
number  admitted  in  any  year  in  the  whole  history  of  the  church 
was  35,  the  largest  360.  The  period  of  smallest  increase  was 
that  from  1868  to  1872,  when  the  average  annual  addition  went 
down  to  46.  Thirteen  years  ago  the  church  reported  524 
members.  It  now  reports  957.  During  these  thirteen  years 
659  persons  have  been  received  on  profession  of  faith,  and  624 
by  letter,  making  a  total  of  1,283,  ^.n  average  of  nearly  100  per 
year  for  the  period.  During  the  same  time,  we  have  di'smissed 
by  letter  556,  and  about  150  have  died  as  members.  Of  the  659 
who  have  united  on  profession  of  faith,  285  have  been  baptized 
as  adults.  About  100  infants  have  also  been  baptized  during 
the  same  time. 

"  (2)  Benefactions.  During  this  period  the  church  has 
raised  a  total  of  from  |86,ooo  to  $90,000  for  all  purposes, 
and  has  given  about  $30,000  outside  of  our  own  needs.  This 
includes,  of  course,  only  what  is  reported  through  the  reg- 
ular channel,  but  does  not  include  large  sums  given  in  many 
private  ways  by  many  individuals.  Twelve  years  ago  we  gave 
$1,131  to  benevolent  objects.  Last  year  $3,027  for  the  same 
objects.  Thus  while  we  have  not  quite  doubled  our  member- 
ship we  have  much  more  than  doubled  our  benevolent  contribu- 
tions. The  best  evidence,  however,  of  spiritual  growth  can 
never  be  given  in  statistics.  I  regard  that  increase  of  the 
foreign  missionary  spirit  which  has  sent  so  many  of  our  mem- 
bers to  heathen  lands  as  one  of  the  most  hopeful  signs  of 
spiritual  life.  We  have  now  8  members  in  China,  8  in  Africa, 
3  in  India,  i  in  Bulgaria,  and  i  in  Korea — 21  in  all,  and  all 
but  3  of  whom  have  gone  out  as  young  people  within  seven  or 
eight  years." 

3.   Revivals  at  Amherst  College. 

The  following  brief  account  of  revivals  in  Amherst  College 
in  the  period  of  time  under  consideration  was  written  more 
than  sixty  years  ago,  when  that  college  was  only  ten  years  of 
^g6>  by  Rev.  Dr.  Heman  Humphrey,  for  many  years  its  presi- 
dent, and  one  of  the  most  honored  names  in  the  history  of  the 
American  Church.     The  fact  is  probably  familiar  to  all,  that 


SECOND    ERA    OF    REVIVALS. 


219 


the  college  was  founded  by  the  orthodox  Congregationalists  of 
New  England,  especially  to  be  a  nursery  for  the  ministry  of 
that  body,  and  to  supply  the  place  made  vacant  by  the  defection 
to  Unitarianism  of  Harvard  College,  which  had  originally 
served  that  purpose  for  them. 

The  revivals  in  Amherst  College  in  1827-31,  under  the 
Connection      presidency   of    Dr.    Heman    Humphrey,   and  of 

with  Dr.  which  he  wrote  the  following  account,  was  in- 
Nettleton.  directly  connected  with  the  work  of  Dr.  Nettle- 
ton,  as  shown  by  the  narrative. 

"While  I  confine  my  remarks  chiefly,  to  the  character  and 
fruits  of  revivals  in  this  college  since  I  became  President  in 
1823,  I  can  not  persuade  myself  wholly  to  pass  over  the  mem- 
orable summer  of  182 1,  in  the  church  of  Pittsfield,  Mass.,  which 
was  then  under  my  pastoral  care.  There  had  been  large 
additions  to  the  church,  in  the  preceding  year,  under  the  blessed 
effusions  of  the  Holy  Spirit;  and  I  did  not,  I  am  ashamed  to 
say,  expect  to  'see  greater  things  than  these,'  so  soon  after  the 
cloud  had  passed  away.  But  early  in  the  spring  Mr.  Nettleton 
came  'to  rest  a  while'  in  my  family,  which,  however,  the  im- 
portunities of  the  people  would  not  permit  him  to  do;  and,  so 
far  as  means  were  concerned,  I  have  always  ascribed  it  chiefly 
to  his  earnest  and  pungent  preaching,  that  the  attention  of 
many  was  aroused,  and  that  in  the  course  of  a  few  weeks  we 
were  all  constrained  to  exclaim,  'What  hath  God  wrought!' 
'It  was  indeed  a  year  of  the  right  hand  of  the  Most  High;' 
never  were  there  such  tokens  of  the  presence  and  power  of  God 
in  this  community.  Yet  there  was  very  little  animal  excite- 
ment at  the  height  of  the  revival.  The  sinners  would  often 
turn  pale  and  tremble  imder  the  awakening  and  searching 
truths  of  the  Gospel;  but  there  were  no  outcries  either  in  the 
public  or  more  private  meetings. 

"It  was  nearly  at  the  close  of  the  spring  term  of  1827  that 
the  Spirit  for  the  second  time  was  poured  out  upon  thia  college. 
The  revival  began  in  the  church,  as  is  most  commonly  the  case. 
For  several  weeks  there  was  a  manifest  increase  of  concern  for 
those  'who  were  ready  to  perish,'  till  there  came  to  be  a  mighty 
wrestling  with  the  Angel  of  the  Covenant.  The  'noise  and 
shaking  among  the  dry  bones'  was  sudden,  and  the  work  was 
rapid  in  its  progress.  In  many  cases  convictions  were  ex- 
tremely pungent.     In  some  they  may  be  said  to  have  been  over- 


220  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

whelming.  But  in  most  instances  they  were  short.  In  a  very 
few  days  thirty  were  raised  up,  as  we  trust,  and  made  to  sit  in 
heavenly  places  in  Christ  Jesus.  It  was  a  glorious  change,  a 
most  delightful  spectacle.  The  next  year  (1828)  God  poured 
out  His  Spirit  again  upon  the  college,  and  to  a  goodly  number 
of  the  students  the  Gospel  we  believe  was  'the  power  of  God 
unto  salvation.*  The  work  was  not  so  marked  or  extensive  as 
that  of  the  previous  year.  The  fruits  of  the  Spirit  were  the 
same,  love,  joy,  peace,  long-suffering,  gentleness,  goodness, 
faith,  meekness,  temperance;  and  the  effects  upon  the  institu- 
tion were  visible  and  happy. 

"  In  the  spring  of  1831  the  Divine  Spirit  came  once  more  to 
our  unworthy  seminary.  The  church  had  been  for  some  time 
in  a  low  state,  and  among  the  first  indications  of  returning  life 
there  were  those  deep  searchings  of  heart,  which  generally 
preceded  a  powerful  work  of  the  Spirit  in  the  conversion  of 
sinners.  Soon  the  great  inquiry  was,  'What  must  I  do  to  be 
saved.*  As  in-  1827,  the  work  was  rapid  and  very  marked  in  all 
its  leading  features.  The  burden  of  complaint  with  the  awa- 
kened was  a  hard  and  stupid  heart.  They  had  sinned  against  a 
holy  God,  and  in  this  they  were  utterly  inexcusable,  and  the 
judgment  of  God  against  them  was  just.  The  number  of  con- 
versions in  this  revival  was  about  the  same  as  in  the  previous 
one. 

"  Since  the  commencement  of  this  institution,  now  ten  years, 
there  has  been  a  decided  majority  of  professed  Christians  in  the 
four  classes.  In  some  years  more  than  two  thirds  have  been 
professors,  two  hundred  and  seventy  have  graduated,  sixty  of 
them  at  the  last  commencement.  More  than  two  hundred  of 
them  were  hopefully  pious.** 

4.   Revivals  in  Dartmouth    College. 

The  following  account  of  the  revivals  of  the  period  in 
Dartmouth  College,  Hanover,  N.  H.,  was  written  March  12, 
1832,  by  Rev.  Dr.  Nathan  Lord,  the  President  of  the  institu- 
tion, in  answer  to  a  previous  request  for  such  an  account: 

"  You  ask  for  an  account  of  revivals  occurring  in  this  col- 
lege: the  first  President,  Mr.  Wheelock,  in  his  'Narratives,' 
writes  of  frequent  instances  of  general  seriousness,  and  numer- 
ous conversions  among  the  students  during  his  administration. 


SECOND    ERA    OF    REVIVALS.  221 

I  have  not,  however,  been  able  to  obtain  much  information  of 
that  remote  period. 

"  The  memory  of  our  present  neighbors  extends  no  further 
back  than  1805.  Then,  apparently  in  connection  with  the  ap- 
pointment of  a  new  professor  of  theology,  and  a  more  direct 
influence  of  religious  instruction  than  had  been  previously  used, 
the  minds  of  the  students  generally  became  religiously  affected, 
and  twenty-five  gave  evidence  of  conversion.  From  that  time 
until  1815  the  college  was  not  without  more  or  less  apparent 
divine  influence.  In  that  year  a  scene  of  wonderful  divine 
influence  occurred.  At  once,  and  without  a  premonition,  the 
Spirit  of  God  descended  and  saved  the  great  body  of  the  stu- 
dents. A  general  and  almost  instantaneous  solemnity  pre- 
vailed. Almost  before  Christians  became  aware  of  God's 
presence,  the  impenitent  were  deeply  convicted  of  sin,  beseech- 
ing instruction  of  the  officers.  The  chapel,  the  recitation-room, 
every  place  of  meeting,  became  a  scene  of  weeping,  and  pres- 
ently of  rejoicing,  so  that  in  a  few  weeks  about  sixty  were 
supposed  to  have  become  Christians.  Not  one  of  the  apparent 
conversions  at  that  time  is  known  to  have  forfeited  a  Christian 
standing.  Most  of  them  are  ministers  of  the  Gospel,  a  few  are 
missionaries,  and  all  are  using  their  influence  for  Christ. 

"Revivals  occurred  afterward  from  iSigto  182 1,  and  in  1826, 
the  latter  perhaps  more  extensive  than  any  other.  Within  the 
last  eighteen  months,  also,  the  college  has  received  a  divine 
blessing,  and  about  twenty  of  our  young  men  have  united  with 
the  church. 

"  In  regard  to  the  revivals  of  religion  in  our  college,  I  think 
it  important  to  remark,  that  in  every  instance  they  seemed  to 
result  from  the  Holy  Spirit's  influence,  silently  affecting  differ- 
ent  minds  with  the  same  truths  and  multiplying  the  trophies 
of  divine  mercy.  I  may  add,  the  past  year  has  been  distin- 
guished by  revivals  throughout  New  Hampshire,  generally  in 
connection  with  protracted  meetings,  and  of  a  highly  interest- 
ing character.  A  great  amount  of  professional  influence  has 
been  brought  into  the  churches.  In  a  few  instances  I  suppose 
the  meetings  have  not  been  under  the  most  judicious  manage- 
ment, but  generally  our  ministers  have  been  wise.  An  impor- 
tant convention  of  ministers  has  recently  been  holden  at  Windsor 
for  the  discussion  of  protracted  meetings,  and  the  discussion 
will  prove  immensely  advantageous. 


THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 


5.   Revivals  in  the  College  of  New  Jersey. 

The  founding  of  the  College  of  New  Jersey,  at  Princeton, 
was,  as  has  been  seen,  peculiarly  connected  with  the  work  of 
Whitefield  in  America.*  It  has  been  in  a  remarkable  manner, 
especially  in  its  later  history,  the  Calvinistic  College  of  re- 
vivals in  this  country.  The  following  account  of  the  revivals 
in  the  early  part  of  this  century  is  from  the  pen  of  Rev.  Dr. 
Ashbel  Green,  who  was  long  its  president,  and  was  written 
April  10,  1832,  in  response  to  a  request  made  him  for  such  an 
account. 

"  The  first  general  awakening  at  the  College  of  New  Jersey 
is  spoken  of  by  Dr.  Finley,  the  president  as  follows: 

"  'April  16,  1757. — I  greatly  rejoice  that  our  Lord  Jesus  put 
it  in  my  power  to  make  you  a  large  compensation  for  the  good 
news  you  sent  me.  God  has  done  great  things  for  us.  Our 
glorious  Redeemer  poured  out  His  Holy  Spirit  upon  the  students 
of  our  college  (at  the  meeting) ;  not  one  of  all  who  were  pres- 
ent neglected,  and  they  were  in  number  sixty.  The  house, 
say  my  correspondents,  was  a  Bochim.  Mr.  William  Tennent 
■who  was  on  the  spot  says,  'he  never  saw  any  in  that  case,  who 
had  more  clear  views  of  God,  themselves,  and  their  defects, 
their  impotence,  and  misery,  than  they  had  in  general ;  that 
there  never  was,  he  believes,  in  any  house,  more  genuine  sorrow 
for  sin,  and  longing  after  Jesus:  that  this  glorious  work  was 
gradual,  and  spread  like  the  increasing  light  of  the  morning; 
that  it  was  not  begun  by  the  ordinary  means  of  preaching,  nor 
promoted  by  alarming  methods;  yet  so  great  was  their  distress, 
he  thought  it  improper  to  use  any  arguments  of  terror  in  public, 
lest  some  should  sink  under  the  weight;  that  what  made  the 
gracious  visitation  more  remarkable  was,  that  a  little  before, 
some  of  the  youth  had  given  greater  loose  to  their  corruptions 
than  was  ordinary  among  them ;  a  spirit  of  pride  and  conten- 
tion prevailing,  to  the  great  grief  and  even  discouragement  of 
the  worthy  president,  Mr.  Burr;  that  there  were  no  public  out- 
cries, but  a  decorous  solemnity;  that  before  he  came  away, 
several  received  something  like  the  spirit  of  adoption ;  being 
tenderly  affected  with  the  sense  of  redeeming  love,  and  there- 
by disposed  and  determined  to  endeavor  after  universal  holi- 

*See  page  17. 


SECOND    ERA    OF    REVIVALS. 


223 


ness.  Mr.  Treat  and  Mr.  Gilbert  Tennent  tell  me  in  theirs, 
'that  the  concern  appeared  rational,  solid,  and  scriptural ;  and 
that  in  a  remarkable  degree. ' 

"In  1762  a  revival  began  in  the  freshman  class.  Almost  as 
soon  as  the  session  commenced,  the  class  met,  once  in  a  week, 
for  prayer.  One  of  the  members  became  deeply  impressed,  and 
this  affected  the  whole  class.  The  other  classes  and  the  whole 
college  soon  became  much  impressed.  Every  class  became  a 
praying  society.  Societies  were  also  held  by  the  students,  in 
the  town  and  in  the  country.  I  suppose  there  was  not  one  that 
belonged  to  the  college  but  was  affected  more  or  less.  There 
were  two  members  of  the  senior  class  who  were  considered 
opposers  of  the  work  at  first.  Yet  both  of  these  persons  were 
afterward  preachers  of  the  Gospel.  The  work  continued  about 
one  year.  About  fift)',  or  nearly  one-half  of  all  the  students, 
were  supposed  to  have  become  Christians. 

"  There  was  a  remarkable  revival  under  the  administration 
of  Dr.  Witherspoon,  in  1768,  and  continued  some  three  years, 
but  there  are  no  data  by  which  the  results  can  be  obtained. 

"  After  this  revival  a  period  of  forty  years  elapsed  before 
another  occurred.  The  military  spirit  during  the  war  very 
much  broke  up  college  arrangements,  and  so  absorbed  the 
attention  of  the  people  during  its  continuance;  and  the  general 
worldliness  after  the  war  was  wholly  unfavorable  to  secure  in- 
terest in  religious  matters." 

President  Green  copies,  from  a  published  statement  concern- 
ing college  affairs,  the  following: 

"  For  nearly  a  year  past  a  large  proportion  of  the  students 
have  attended  on  all  the  religious  exercises  of  the  college  with 
more  than  ordinary  seriousness.  In  November,  1814,  there 
was  an  increase  of  their  serious  attention  to  the  religious  duties 
of  the  college,  an  increase  both  of  the  degree  of  seriousness, 
and  of  the  number  of  those  in  whom  it  was  visible.  Every 
religious  service,  both  on  secular  days  and  on  the  Sabbath,  was 
attended  with  a  solemnity  that  was  very  impressive.  In  the 
second  week  of  January,  however,  without  any  unusual  occur- 
rence in  providence,  without  an}^  alarming  event,  without 
any  special  instruction,  or  other  means  that  might  be  supposed 
peculiarly  adapted  to  interest  the  mind,  the  effect  became 
intense;  and  in  about  four  weeks  there  were  very  few  individ- 
uals in  the  college  who  were  not  deeply  impressed  with  the 


2  24  THE    P.APTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

importance  of  spiritual  and  eternal  things.  There  was  scarcely 
a  room — perhaps  not  one — that  was  not  a  place  of  earnest,  secret 
devotion.  For  a  time  it  seemed  as  if  the  whole  of  our  charge 
was  pressing  into  the  kingdom  of  God.  This  state  of  things 
has  continued  without  much  variation  to  this  present  time. 
Some  indeed  have  become  confirmed  in  the  hopes  and  habits  of 
evangelical  piety;  while  others  are  serious,  thoughtful,  and  de- 
vout, tho  perhaps  not  in  so  great  a  degree  as  once  they  had 
been;  and  some  are  losing  the  impressions  they  lately  felt. 
The  result  is,  that  of  one  hundred  and  five  students,  there  are 
somewhat  more  than  forty,  in  regard  to  whom,  so  far  as  the 
time  will  permit  us  to  judge,  favorable  hopes  may  be  enter- 
tained that  they  are  the  subjects  of  renewing  grace.  There  are 
twelve  or  fifteen  more  who  still  entertain  such  promising  im- 
pressions of  religion  as  to  authorize  a  hope  that  the  issue  may 
be  favorable,  and  nearly  all  the  remainder  show  a  great  readi- 
ness to  attend  the  social  exercises  of  religion;  not  only  those 
which  are  stated  and  customary,  but  on  those  which  are  oc- 
casional, and  the  attendance  on  which  is  entirely  voluntary." 

6.    Revivals  in    Yale    College. 

An  interesting  account  has  already  been  given  of  an  extra- 
ordinary revival  that  occurred  in  Yale  College,  when  Edward 
Beecher*  was  tutor  there,  and  largely  through  his  instrumen- 
tality. It  will  be  found  under  "  Revivals  under  President 
Beecher. "  Dr.  Day  was  then  President  of  Yale.  Sixty  years 
ago  President  Day  wrote  the  following  brief  account  of  some  of 
the  early  revivals  in  that  institution. 

"  The  special  presence  and  influence  of  the  Spirit  of  God 
have  been  repeatedly  manifested  in  this  institution.  The  Col- 
lege Church  was  constituted  in  January,  1757.  Since  that  time, 
there  have  been  several  seasons  of  earnest  attention  to  the  great 
interests  of  religion  on  the  part  of  the  students,  three  of  which 
at  least  were  during  the  administration  of  President  Dwight. 
The  two  which  were  the  most  general  and  powerful  were  in 
1802  and  1 83 1.  I  find,  by  consulting  the  records  of  the  church, 
that  the  numbers  added  to  it,  by  profession,  from  among  the 
undergraduates  were,  in  1783,  twenty;  in  1802,  fifty-eight;  in 
1808,  twenty;    in   1815,  twenty;    in   1821,  thirty-one;    in   1831, 

*See  page  212. 


SECOND    ERA    OF    REVIVALS.  22$ 

sixty-nine.  Tho  these  additions  to  the  College  Church  may 
give  a  comparative  view  of  the  numbers  who,  in  different  years, 
professed  conversion  among  the  students;  yet  they  are  far  from 
expressing  the  whole  number  of  conversions  from  among  the 
students.  Many  have  professed  who  have  become  connected 
with  the  churches  where  they  reside.  Others  have  united 
with  other  churches  of  other  denominations  in  New  Haven." 


SECTION    FOURTH. 

Rev.    Edward    N.    Kirk,    D.D.,    as   a    Typical    Man    and 
Minister.* 

As  David  Brainerd  was  taken  as  a  type  of  man  and  minister 
in  the  first  era  of  revivals,  and  Dr.  Edward  Payson  as  a  type 
in  the  earlier  phase  of  the  second  era  of  revivals,  so  Dr.  Edward 
N.  Kirk — a  man  combining  literary  culture  and  high  oratorical 
powers  with  fervent  evangelical  faith  and  piety — may  well  be 
taken  as  the  type  and  representative  in  the  later  phase  of  the 
second  era,  or  of  the  closing  period  of  the  time  of  Finney  and 
Nettleton;  his  life  reaching  over  into  the  third  era,  or  that  of 
1858.     Only  glimpses  of  his  life  and  work  can  be  given  here. 

I.   Early  Life  and  Preparation  for  His  Work. 

The  following  particulars  of  Mr.  Kirk's  early  life  and  sub- 
sequent history  will  interest  those  not  familiar  with  it. 

His  parents  were  Scotch,  the  father  a  devout  Christian,  who 
supported  the  family  by  a  small  grocery  business.  Edward 
Norris  Kirk  was  born  August  14,  1792,  and  was  baptized  by 
Rev.  Dr.  John  Mason,  who  was  the  celebrated  minister  of  the 
old  Murray  Street  Presbyterian  Church,  of  which  the  father  was 
a  member.  Edward  was  the  only  son,  but  there  were  three 
daughters.  His  temperament,  social,  quick,  volatile,  with  his 
Early  love  of  excitement,  made  him  susceptible  to  the 

Wickedness,  temptations  of  the  great  city  in  which  he  was 
born ;  and  he  became  a  bold,  bad  boy,  neglecting  his  oppor- 
tunities for  school  advantages.  Growing  up  with  the  habits  of 
his  early  boyhood  he  attended  school  in  Princeton,  and  in  181 7 
he    entered    the   college    there,  being   then    fifteen    years   old. 

*  Chiefly  from  the  Memoir  of  Kirk,  by  Dr.  Edward  Mears. 
15 


226  THK    CAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Tho  idle  and  neglectful  of  his  privileges  and  duties,  when 
the  years  of  the  college  course  were  completed  he  managed  to 
graduate.  He  had  won  no  credit  in  any  department.  His 
physical  development  was  admirable,  he  was  a  warm  and  gen- 
erous friend,  and  almost  reckless  in  the  defense  of  the  poor  and 
friendless,  or  of  friends  to  whom  he  was  attached. 

Returning  to  New  York  after  his  graduation,  he  commenced 
the  study  of  law  in  the  office  of  RadcliflEe  &  Mason,  where  he 
remained  for  nearly  two  years,  with  no  credit  to  himself  or 
friends.  He  was  indeed  thoroughly  dissipated,  and  the  only 
sign  of  benefit  was  that  he  manifested  a  desire  to  become  a 
public  speaker.  He  became  a  member  of  a  debating  club 
which  had  its  headquarters  in  "Washington  Hall,"  located  at 
the  corner  of  Chambers  Street  and  Broadway,  on  the  ground 
where  the  vStewart  Building  now  stands.  In  these  debates,  Sew- 
ard and  Richard  Varick  Dey  participated,  with  others  who  sub- 
sequently became  famous  at  the  bar  or  in  the  pulpit.  Kirk 
was  now  nearly  twenty  years  old — wasted  years  they  had  been, 
and  worse  than  wasted.  What  suffering  to  that  godly  old  father 
must  those  years  have  been  fraught  with !  But  God  is  the  liv- 
ing God,  who  has  promised  that  "at  even-time  there  shall  be 
light!" 

During  all  these  years,  despite  prayers,  counsel,  entreaty, 
and  parental  tears,  there  had  been  no  break,  no  rift  in  the 
clouds,  nothing  to  herald  the  day.  But  just  now  there  is  a 
faint  streak  in  the  eastern  horizon.  There  is  a  halt  in  the 
downward  career.     Reason  seems  to  be  assuming  sway.     There 

Sudden  is  no  apparent  cause ;  no  inkling  comes  to  parents 
Regeneration,  or  friends.  Not  more  than  four  or  five  days  have 
elapsed,  and  a  perfect  revolution  has  been  wrought.  He  is  as 
unlike  his  former  self  as  can  be.  He  is  a  new  creature.  The 
change  is  so  great,  and  almost  instantaneous,  as  to  seem  miracu- 
lous! Miraculous  it  was,  a  miracle  of  grace.  He  is  a  new 
man  "in  Christ  Jesus.  All  things  have  become  new."  I  can 
neither  find  nor  learn  anything  that  served  to  effect  this  change. 
It  could  scarcely  be  other  than  the  direct  divine  influence,  the 
power  of  the  Holy  Spirit,  without  intermediate  human  agency. 

The  outcome  of  this  change  was  that  Kirk  at  once  fixed  his 
mind  and  heart  on  the  work  of  the  ministry,  repaired  to  Prince- 
ton and  entered  the  Theological  Seminary  there  in  1822.  He 
entered  upon  his  work  with  zeal  and  determination.     To  re- 


SECOND    ERA    OF    REVIVALS.  227 

deem,  so  far  as  practicable,  the  wasted  past  became  an  incentive 
to  make  the  most  of  opportunities  before  him.  Drs.  James  W. 
Alexander  and  George  W.  Bethune,  the  saintly  Christians,  and 
other  blessed  men  were  fellow  students  with  him.  Mr.  Kirk 
remained  in  the  seminary  for  four  years,  preaching  frequently 
while  he  remained  connected  with  it.  I  think  that  he  minis- 
tered statedly  at  one  period  to  a  church  of  colored  people.  At 
the  close  of  his  seminary  studies  he  entered  the  service  of  the 
American  Board  of  Commissioners  for  Foreign  Missions,  and 
for  nearly  two  years  traversed  New  Jersey,  New  York,  North 
Carolina,  Virginia,  Maryland,  and  Pennsylvania.  He  met  with 
much  opposition.  Foreign  Missions  were  unpopular;  "There 
was  enough  to  do  at  home,"  and  all  that  were  excuses  for  not 
doing  anything  abroad.     The  objections  were  multitudinous. 

II,    His  Work  in  Albany. 

During  a  visit  to  Albany,  Mr.  Kirk  was  requested  to  preach 
in  Dr.  Chester's  church,  the  doctor  being  out  of  health.  He 
preached  for  that  church  for  some  time,  and  his  preaching  drew 
great  crowds.  Eventually  a  colony  went  out  from  the  church 
and  established  a  new  church,  of  which  Mr.  Kirk  became  pastor. 
After  a  time,  a  commodious  sanctuary  was  erected.  The  con- 
gregations became  very  large,  Mr.  Kirk  continuing  his  pastor- 
ate with  them  for  eight  years.  An  extract  from  his  farewell 
sermon  will  show,  limitedly,  the  extent  of  his  success  with  this 
people.      It  is  as  follows: 

"  It  would  animate  the  hearts  of  other  Christians  to  hear  a 
description  of  the  exercises  of  many  who  have  been  converted. 
Oh!  what  changes  in  individual  character,  in  families,  nay,  in 
neighborhoods,  hath  God's  blessed  Spirit  wrought!  Within 
this  period  there  have  been  united  with  this  church,  by  letter 
and  on  confession,  one  thousand  and  twelve  members,  making 
an  average  of  one  hundred  and  twenty-five  each  year.  The 
Sabbath-school  has  contained  one  thousand  and  five  hundred 
pupils.  We  have  contributed  a  total  of  thirteen  thousand  eight 
hundred  and  forty-three  dollars  to  various  religious  and  benev- 
olent objects,  an  average  of  one  thousand  seven  hundred  and 
thirty  dollars  per  annum.  The  cost  of  the  erection  of  the 
church,  by  our  own  exertions  and  aid  of  friends,  is  nearly  extin- 
guished.    We  have  assembled  in  the  early  morning  for  months ; 


22b  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

we  have  met,  for  long  periods,  at  ten  o'clock  every  morning  to 
pray  directly  for  the  impenitent.  I  have  not  been  prevented 
from  preaching  by  sickness  so  many  as  twelve  Sabbaths  for 
nearly  nine  years.  I  have  preached  to  you  about  one  thousand 
sermons.  I  have  assisted  other  churches  in  sustaining  more 
than  thirty  protracted  meetings.  I  have  delivered  ninety 
addresses  on  temperance ;  more  than  a  hundred  addresses  on  For- 
eign Missions;  many  on  slavery;  many  for  objects  in  our  city, 
for  the  Tract,  Bible,  Education,  and  other  societies;  attended 
and  addressed  various  societies  on  their  yearly  anniversaries  at 
New  York,  one  each  at  Cincinnati,  Lexington,  Ky.,  Boston, 
and  Troy.  I  have  lectured  in  the  principal  cities  in  the  State, 
and  in  Canada,  on  the  subject  of  common-school  education. 

"And  now,  brethren,  farewell  1  My  heart  grows  closer  to 
you  every  day.      T  go  because  I  believe  I  ought  to  go." 

This  service  was  a  most  affecting  one,  and  only  the  briefest 
hint  of  it  is  given  here. 

Even   when    a    settled    pastor    in  Albany,    Mr.    Kirk    was 

noted  as  a  revival  preacher  far  and  wide,  and  his  services  were 

Early  Re-       sought   for    by  churches   in    all    directions.     As 

vival  Work,      stated  in  his  farewell  discourse,    he  had  assisted 

other  churches  in  sustaining  over  thirty  protracted  meetings. 

I  first  heard  him  preach  at  a  "protracted  meeting"  in  the 
Baptist  church,  which  was  then  the  only  church  in  the  village 
of  Ballston,  the  "Saratoga"  of  that  day.  It  was  in  the  winter 
time,  but  the  whole  town  seemed  to  be  deeply  moved.  There 
was  a  great  amount  of  wickedness  in  the  place,  and  it  had  be- 
come famous  as  a  resort  for  gamblers.  Under  Mr.  Kirk's 
preaching  the  atmosphere  became  so  hot  that  wicked  men  left 
the  place,  fearing  they  would  be  converted.  The  number  of 
conversions  was  large,  and  the  community  underwent  a  won- 
derful change. 

One  remarkable  case  was  that  of  a  very  old  citizen,  fear- 
fully intemperate  and  profane,  who  was  known  as  "Old  Bony," 

Case  of  from  his  having  been  in  Napoleon  Bonaparte's 
"Old  Bony,"  army.  He  was  seldom  seen  when  not  under 
the  influence  of  liquor.  Attending  the  meetings,  he  was  hope- 
fully converted,  and  became  a  most  excellent  Christian.  He 
gave  up  entirely  the  use  of  intoxicants,  abandoned  his  profanity, 
and,  tho  a  very  old  man,  took  an  active  part  in  prayer-meetings, 
always  ready  to  give  a  reason  for  the  hope  he  had. 


SECOND    ERA    OF    REVIVALS.  229 

In  his  later  experience  an  incident  occurred  that  illustrates 
the  power  of  old  habits.  I  do  not  know  how  long  after  his  con- 
version it  was  that  he  was  engaged  prying  up  large  stones  in  a 
field.  He  had  gotten  his  crowbar  under  a  large  one,  and  it 
would  not  hold  its  grip.  To  prevent  the  slipping  of  the  bar  he 
put  a  stone  under  it  to  act  as  a  fulcrum,  and  then  applying  his 
strength  and  weight  to  the  bar,  the  stone  slipped  away  and  let 
the  old  man's  hand  (still  holding  it)  violently  down  on  the 
stony  ground,  hurting  him  severely.  In  a  moment,  from  out 
his  lips  there  rushed  one  of  his  old-time  horrid  oaths.  Instantly 
he  perceived  his  sad  mistake;  dropped  his  bar,  and  on  the  run 
fled  to  his  house,  and  shutting  himself  in  his  room,  sought  and 
found  forgiveness  and  peace.  Dear,  good,  old  Bony  long  since 
ended  his  earthly  campaigns,  continuing  to  the  end  true  and 
faithful  to  the  Commander  and  the  cause  in  which  he  had  en- 
listed to  spend  the  remnant  of  his  days. 

The  number  of  conversions  in  this  revival,  considering  the 
limited  population,  was  very  large,  and  resulted  eventually  in 
the  organization  of  the  Presbyterian  church  now  in  existence 
in  Ballston. 


III.    His  Work  in  Boston. 

In  April,  1837,  Mr.  Kirk  sailed  for  Europe.  After  return- 
ing from  Europe  he  was  invited  by  clergymen  and  laymen  in 
Boston  to  establish  a  church  in  that  city ;  and  in  June  of  that 
year  he  was  installed  pastor  of  the  newly  formed  "  Mount  Ver- 
non Congregational  Church."  After  a  few  months  spent  at 
Andover,  he  preached  first  in  the  Old  South  Chapel,  and  then  in 
Masonic  Temple,  until  the  new  sanctuary  was  completed;  in 
which  he  labored  until  his  death,  always  preaching  to  immense 
audiences. 

Space  will  not  permit  of  special  statement  of  Dr.  Kirk's 
labors  in  Europe,  nor  can  we  follow  him  through  his  long,  suc- 
cessful pastorate  in  Boston,  through  the  whole  of  which  he  was 
the  same  man  that  filled  the  Albany  pastorate;  toiling  unceas- 
ingly, his  ear  always  open  to  appeals  for  sympathy  and  service. 

His  connection  with  the  "American  Board"  was  a  service 
to  the  cause  of  missions  that  can  hardly  be  fully  appreciated. 
For  years  he  was  drawn  to,  and  would  not  be  allowed  to  absent 
himself   from,   the   platform  on  the  final  days  of  the  annual 


230  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

meetings,  where  his  closing  addresses  to  be  at  all  appreciated 
must  have  been  heard. 

I  find  in  Dr.  Mears's  life  of  Dr.  Kirk,  published  in  1878,  the 
following  letter  of  Dr.  Edward  Beecher,  which  is  appropriate 
here: 

"  My  more  particular  and  personal  acquaintance  with  Mr. 
Kirk  commenced  after  his  settlement  in  Mount  Vernon  Church, 
Edward  Boston.  At  that  time  I  was  the  pastor  of  the  Sa- 
Beecher's  lem  Church,  and  was  brought  into  familiar  ac- 
Estimate.  quaintance  with  him  in  our  ministerial  meetings, 
and  in  the  councils  of  the  churches.  In  addition  to  this  I  saw 
him  in  his  own  family,  and  in  familiar  interviews  in  his  study. 
One  of  these  made  a  deep  and  lasting  impression.  It  was  after 
his  installation  over  Mount  Vernon  Church.  In  that  interview 
he  laid  open  his  views  and  feelings  as  to  his  past  life  and 
labors,  and  the  predominance  in  them  of  evangelistic  work, 
and  declared  his  purpose  to  devote  himself  anew  to  a  more  pro- 
found study  of  the  Bible,  and  of  scientific  and  practical  theol- 
ogy, and  of  human  society,  to  fit  himself  for  the  discharge  of 
his  great  duties  as  a  settled  pastor  in  so  important  a  church, 
in  so  commanding  a  center  of  influence.  I  could  trace  in  him 
no  element  of  self-consciousness,  ambition,  or  conceit,  but  a  fair 
and  discriminating  judgment  of  the  past,  and  an  earnest  desire 
and  firm  purpose,  by  the  grace  of  God,  to  prepare  himself  to  the 
extent  of  his  abilities  for  the  new  and  immense  responsibilities 
imposed  upon  him.  No  one  could  have  been  with  him  in  such 
interviews  without  being  struck  with  the  nearness  of  his  spirit 
to  God,  and  the  deeply  prayerful  habit  of  his  mind.  It  was  his 
delight  to  open  consultation  with  prayer;  and  an  aspect  of 
simplicity  and  godly  sincerity  pervaded  his  whole  life.  No  idea 
of  management,  or  intrigue,  or  craft,  or  indirection,  could  arise 
in  dealing  with  him ;  but  he  ever  acted  as  in  the  sight  of  God. 
"  It  was  the  habit  of  his  mind  to  grasp  truth  in  practical 
forms.  He  studied  theology  as  a  system  to  be  preached;  and 
in  preaching,  his  fervid  eloquence  was  simple  and  direct.  He 
did  not  involve  himself  in  perplexing  metaphysical  specula- 
tions, nor  seek  admiration  by  ambitious  rhetoric,  but  by  man- 
ifestation of  the  truth  commended  himself  to  every  man's 
conscience  in  the  sight  of  God.  The  firmness  of  his  belief  in 
the  inspiration  of  the  Bible,  and  his  unwavering  assurance  of 
eternal  things,  were  among  the  chief  elements  of  his  power. 


SECOND    ERA    OF    REVIVALS.  23I 

No  man  more  boldly  or  effectively  than  he  wielded  the  sword 
of  the  Spirit,  which  is  the  Word  of  God. 

"  The  young  and  accomplished  pastor  was  a  student  of  both 
the  Word  and  works  of  God.  The  changing  seasons  hinted  to 
his  active  mind  parables  without  number.  Every  tree  and 
plant  was  his  recognized  teacher;  and  not  a  rivulet  but  re- 
minded him  of  his  Father's  care.  P'rom  his  summer  home  he 
looked  upon  the  sea,  undisturbed  in  the  calm  or  lashed  into 
fury  by  the  tempest.  The  mournful  roar  of  the  ceaseless  tides, 
and  the  hissings  of  the  water  cut  by  the  breakers,  were  parts  of 
a  minor  anthem  he  loved  to  hear.  Likewise,  the  mountains  in 
their  lonely  grandeur  reminded  him  of  sacred  things — some 
Carmel  or  Horeb,  some  Pisgah  or  Tabor;  and  still  oftener,  the 
lonely  Sinai,  overmatched  by  historic  Calvary.  To  him,  God 
was  in  the  tempest,  and  His  'the  still  small  voice.'  He  passed 
over  the  pavements  of  fashion,  and  down  the  streets  and  along 
the  wharves  of  commerce.  He  learned  what  men  were  doing. 
He  looked  on  every  weatherbeaten  sailor  as  an  undubbed  pro- 
fessor of  geography,  from  whom  he  might  receive  information. 
He  politely  accosted  many  a  farmer  and  gardener  as  one  who 
should  add  to  his  stock  of  information  about  the  cultivation  of 
the  soil.  Tradition  has  written  that  when  Dr.  Emmons  was 
informed  by  his  servant  that  a  stray  cow  was  in  his  cornfield, 
he  reproved  the  servant  for  intruding  upon  his  study  hours  with 
such  a  message  as  that,  and  kept  on  with  his  sermon.  Dr. 
Kirk  would  have  attended  to  the  cow,  and  derived  a  lesson  from 
the  aggravating  occurrence.  He  found  sermons  in  the  stones 
of  the  highway  and  the  field. 

"'Keep  yourself  informed'  he  said,  in  later  years,  to  a  stu- 
dent of  theology,  'upon  every  advance  made  in  every  scientific 
research,  and  upon  every  new  suggestion  in  philosophy. '  His 
mind  like  his  philosophy  was  intuitive  in  its  workings.  He 
possessed  the  quickness  of  perception  usually  accorded  to  the 
gentler  sex.  He  saw  the  many  sides  of  every  subject  and  por- 
trayed them.  His  sermon,  as  a  piece  of  mechanism,  was  not  a 
chain,  but  rather  a  string  of  pearls,  each  pearl  in  its  exact  place. 

"  Few  preachers  have  held  so  continuously  a  congregation 
of  so  various  a  composition.  Men  of  the  acutest  minds  in  Boston 
and  Cambridge  were  in  his  audience  every  Sabbath,  .  .  .  while 
the  very  poorest  and  the  'wayfaring'  listened  with  the  same 
delight  to  the  themes  so  simply  and  yet  so  skilfully  handled." 


232 


THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 


Edward  N.  Kirk  seemed  to  me — seeing  and  hearing  him,  as 
I  did,  not  infrequently  through  a  long  series  of  years — to  be  by 
Personal  natural  gifts  better  furnished  for  an  all-round 
Reminiscences,  evangelist  than  any  other  man  that  I  have  ever 
met.  He  was  a  Christian  gentleman,  refined,  courteous,  fer- 
vent, and  seemed  to  me  as  if  he  were  always  so  nearly  ready  for 
a  revival  as  not  to  need  much  time  for  preparation  to  enter 
upon  one.  His  presence  was  impressive ;  he  was  indeed  a  hand- 
some man,  with  a  voice  of  peculiar  sweetness  and  of  suflficient 
scope  to  fill  comfortably  the  largest  audience  rooms.  Nature 
is  seldom  so  lavish  with  her  gifts,  as  she  was  with  this  widely 
loved  and  popular  man.  I  do  not  know  that  he  was  ever  re- 
garded as  a  great  man,  but  I  can  scarcely  believe  that  if  he  had 
been  endowed  with  Websterian  genius  it  would  have  added  to 
his  influence,  usefulness,  or  power  over  men.  He  may  have 
fascinated  me;  but,  however  that  may  be,  I  always  surrendered 
to  him,  and  felt  annoyed  that  others  did  not  fall  in  line,  as  I 
did,  at  the  command  and  entreaty  he  would  utter  for  his  hear- 
ers to  enter  the  ranks  of  the  great  Captain  of  Salvation.  I  had 
heard  of  his  fame  in  Albany,  and  I  listened  to  him  spell-bound 
in  New  York.  I  was  present  one  evening,  now  fully  sixty  years 
since,  when  he  preached  in  Dey  Street  Church,  of  which  Dr. 
Joel  Parker  was  then  pastor,  during  a  time  of  religious  inter- 
est. He  commenced  his  prayer  thus:  "O  Jesus!  Jesus!"  I 
am  sure  almost  never  was  I  so  impressed  as  by  those  words. 
His  voice,  tremulous  with  grateful  emotions,  is  with  me  now, 
as  familiarly  as  in  that  hour.  There  came  to  me  such  exalted 
and  heart-melting  views  of  Jesus;  he  appeared  so  much  more 
than  ever  before,  "  the  chief  among  ten  thousand  and  altogether 
lovely."  As  I  investigate  his  life  I  find  at  every  step  increas- 
ing temptation  to  add  more;  but  tho  it  is  like  turning  from 
listening  to  a  story  of  the  last  days  of  a  dearest  friend  before  it 
is  finished,  I  must  stop.  He  was  a  burning  and  shining  light 
in  the  American  church,  undimmed  to  the  last. 

On  Friday  afternoon,  March  27,  1874,  at  ten  minutes  of  five, 
he  passed  through  the  gate  of  glory,  beyond  which  is  no  night. 
"  His  sun  set  in  splendor.  He  went  home  at  evening  and  found 
it  morning."  What  a  company  he  found  of  those  whom  he  led 
to  the  Savior,  waiting  to  welcome  him,  and  how  many  have 
been  added  to  the  company;  and  many  suns  will  set  before  the 
procession  ends! 


CHAPTER   THIRD. 

THIRD  ERA  OF  REVIVALS. 

The  Great  Awakening  of  1858  and  its  Results. 

As  already  suggested,  the  third  era  of  revivals  has  been, 
in  its  special  features,  wholly  unlike  those  that  preceded  it. 
It  has  a  been  a  great  awakening,  originating  in  connection  with 
the  development  of  lay  activity  in  the  churches,  and  leading  to 
the  organizing  and  world-wide  utilizing  of  the  laity  in  the  work 
of  saving  the  world.  It  began  in  the  remarkable  spiritual 
quickening  of  the  year  1858,  and  its  influence  on  the  develop- 
ment, organization,  and  work,  of  the  lay  element  in  the  churches, 
is  yet  powerful,  and  still  increasing.  An  outline  view  of  this 
most  important  movement  will  be  given  in  connection  with  the 
following  topics: 

1.  The  Great  Awakening  of  1858,  and  some  of  its  Revival 
Fruits  in  the  Churches. 

2.  The  Work  of  Two  of  the  Typical  Revival  Leaders — 
Dwight  L.  Moody  and  B.  Fay  Mills. 

3.  The  Work  of  the  Great  Lay  Organizations — the  Young 
Men's  Christian  Association,  the  Young  People's  Society  of 
Christian  Endeavor,  and  the  Salvation  Army. 

SECTION  FIRST. 

The  Great   Awakening  of  1858  and  Some  of  its    Revival 
Fruits.* 

The  remarkable  revival  that  began  in  the  year  1858,  while 
connected  especially  with  lay-activity  and  the  great  lay- 
organizations,  was  not  without  fruits  in  revival-work  in  particu- 

*  Drawn  chiefly  from  the  Memorial  volume,  "The  Noon  Prayer  Meet- 
ing of  the  North  Dutch  Church,  Fulton  Street,  New  York,"  by  Talbot 
W.  Chambers.     New  York,  1858. 

233 


234  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

lar  churches.  A  brief  account  of  some  typical  instances  of 
these  will  be  added  to  the  sketch  of  the  original  movement 
itself. 

I.   The  Lay  Revival  of  1858. 

Dr.  Theodore  L.  Cuyler,  in  his  account  (contained  in  the 
next  Section)  of  revivals  under  his  ministry,  has  said  of  this 
revival :  "  That  was  probably  the  most  extraordinary  and  wide- 
spread revival  ever  known  on  this  continent."  His  judgment 
on  this  point  agrees  with  that  of  the  men  most  thoroughly  ac- 
quainted with  the  work  and  its  results.  A  million  members 
are  said  to  have  been  added  to  the  churches  through  its  direct 
and  immediate  influence.  But  great  as  that  work  was,  it  was 
very  little  compared  with  its  subsequent  and  indirect  fruits;  for 
it  was  undoubtedly  a  revolution  in  the  order  and  attitude  of  the 
entire  membership  of  the  churches,  and  the  inspiration  of  the 
vast  organizations  that  are  now  belting  the  globe  with  their- 
enterprises. 

This  revival  had  its  origin  in  connection  with  the  Fulton 

Street  Noon  Prayer-Meeting,  of  New  York  city.     Of  the  "  origin, 

Origin  of  the    character,  and  progress"  of   this  meeting,  "  with 

Revival.  some  of  its  results,"  Dr.  Talbot  W.  Chambers 
gave  an  extended  and  excellent  account,  in  his  memorial  volume 
on  "The  Noon  Prayer-Meeting  of  the  North  Dutch  Church," 
published  at  the  close  of  the  first  year  of  its  history  ;  from  which 
volume  we  have  drawn  most  of  the  facts  here  to  be  presented. 

In  the  year  1857,  the  Consistory  of  the  North  Reformed 
Dutch  Church  had  become  alarmed  by  the  up-town  movement 
The  Up-Town  of  the  churches.  "  The  Brick  Presbyterian 
Movement.  Church,  which,  in  its  commanding  situation,  and 
under  the  care  of  its  accomplished  and  venerable  pastor,  the 
Rev,  Gardiner  Spring,  D.D.,  had  stood  for  so  many  years  as  a 
stronghold  of  Zion,  had  been  removed,  and  the  popular  Broad- 
way Tabernacle,  so  well  known  and  so  generally  well  filled, 
had,  in  like  manner,  yielded  to  necessity.  It  was  evident  that 
something  must  be  done  with  a  direct  view  to  carry  the  Gospel 
to  the  masses  of  the  down-town  population."  The  Consistory 
appointed  a  committee  of  three  "  to  devise  such  measures  as 
may  seem  most  conducive  to  an  increased  interest  in  and  attend- 
ance upon  the  Divine  Word  and  ordinances,  as  dispensed  in 
that  church,  by  individuals  and  families  residing  in  that  vicin- 


THIRD    ERA    OF    REVIVALS.  235 

ity,  and  also  to  any  other  ends  connected  with  the  spiritual 
growth  and  prosperity  of  that  portion  of  our  Zion."  That 
committee  reported,  and  on  June  i8,  1857,  that  Consistory  took 
action  appointing  a  Committee  to  carry  forward  the  work  pro- 
posed. The  immediate  results  of  their  efforts  are  narrated  by 
Dr.  Chambers,  as  follows: 

"  The  first  effort  of  the  committee  was  to  procure  a  suitable 
person  to  act  as  lay  missionary.  A  kind  Providence  turned 
their  eyes  to  Jeremiah  C.  Lanphier,  a  gentleman  who  had  never 
before  been  engaged  in  such  work,  but  whose  character  and 
general  deportment  led  them  to  suppose  that  he  would  prove  to 
be  exactly  the  man  for  the  position.  They  were  not  disappointed. 
Mr.  Lanphier,  who  has  been  justly  described  by  the  corre- 
spondent of  an  Eastern  journal  as  'tall,  with  a  pleasant  face, 
an  affectionate  manner,  and  indomitable  energy  and  persever- 
ance; a  good  singer,  gifted  in  prayer  and  exhortation,  a  wel- 
come guest  to  any  house,  shrewd,  and  endowed  with  much  tact 
and  common  sense,'  was  born  in  Coxsackie,  N.  Y.,  in  1809,  and 
came  to  this  city  about  twenty  years  ago,  where  he  engaged  in 
mercantile  pursuits.  In  the  year  1842  he  made  a  public  pro- 
fession of  Christ  in  the  Broadway  Tabernacle  Church,  then 
under  the  pastoral  care  of  the  Rev.  E.  W.  Andrews.  After 
some  years  he  transferred  his  relation  to  the  Presbyterian 
Church  under  the  charge  of  the  Rev.  James  W.  Alexander, 
D.D.,  and  continued  there  until  he  was  called  by  the  Consis- 
tory's committee  to  the  arduous  and  self-sacrificing  duties  of 
his  present  post.  Discontinuing  at  once  his  secular  business, 
he  entered  upon  this  work  on  the  first  day  of  July,  1857." 

The  missionary  began  forthwith  his  systematic  efforts  to 
reach  the  families  residing  in  the  region  by  personal  visitation. 
He  "  bestowed  special  pains  upon  the  hotels  and  the  boarding- 
houses"  with  which  that  portion  of  the  city  then  abounded. 
Free  pews  were  assigned  to  the  different  houses,  to  which  tlieir 
boarders,  whether  transient  or  regular,  were  conducted  when 
they  came  to  the  church  on  the  Sabbath.  Placards,  of  which 
the  following  is  a  specimen,  were  accordingly  hung  up  in  the 
halls  and  public  rooms; 

"  This  House, 

has  Pew  No in  the 

North  Reformed  Dutch  Church, 
Cor.   Fulton  and  William  Sts., 

Reserved  for  its  Guests." 


236  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  The  next  step  in  these  proceedings  was  one,  the  results  of 

which   have  resounded  through  the  Christian  world,  and  pro- 

The  duced  an  impression  which  will  never  be  erased 

Noon  Prayer-    from  the  minds  of  the  present  generation.     This 

Meeting.  .^^^g  ^^q  establishment  of  a  prayer-meeting  for 
business  men,  to  be  held  in  the  middle  of  the  day. 

"  It  originated  in  this  way.  Altho  the  efforts  of  the  lay  mis- 
sionary had  been  followed  by  the  gratifying  results  already  re- 
ferred to,  yet  it  is  not  to  be  supposed  that  his  duties  were  always 
easy,  or  his  best  endeavors  always  successful.  On  the  con- 
trary, he  experienced  frequent  discouragements,  and  sometimes 
had  his  faith  tried  and  his  hopes  painfully  frustrated.  But  on 
returning  to  the  room  in  the  Consistory  building  which  he 
usually  occupied,  he  was  accustomed  to  spread  out  his  sorrows 
before  the  Lord,  and  seek  fresh  supplies  of  grace  and  zeal  by 
communion  with  Him  who  is  invisible.  Nor  was  he  dis- 
appointed. Waiting  upon  the  Lord,  he  renewed  his  strength; 
calling  upon  God,  he  was  answered.  His  own  soul  was  cheered 
and  refreshed,  and  he  was  enabled  to  set  forth  upon  his  daily 
rounds  with  a  quickened  sense  of  the  Divine  favor,  and  a 
heartier  assurance  that  his  labor  would  not  be  in  vain  in  the 
Lord. 

"  This  fresh,  personal  experience  of  the  blessedness  and 
power  of  prayer  suggested  to  Mr.  Lanphier's  mind  that  there 
might  be  others,  especially  those  engaged  in  business,  to  whom 
it  would  be  equally  pleasant  and  profitable  to  retire  for  a  short 
period  from  secular  engagements,  and  engage  in  devotional 
exercises.  This  seemed  the  more  feasible,  because  it  was  the 
custom  in  many  mercantile  and  manufacturing  establishments 
to  allow  to  their  operatives  the  hour  between  twelve  and  one 
o'clock  for  rest  and  refreshment.  This  period  is  also  appropri. 
ated  to  the  same  purpose  by  carmen,  porters,  and  day  laborers 
of  every  description.  It  occurred  to  Mr.  Lanphier  that  if  the 
exercises  were  confined  strictly  to  the  hour,  if  they  were  suit, 
ably  varied  by  singing  and  by  occasional  remarks  as  the  feelings 
of  any  brother  should  prompt  him,  and  if  it  were  understood 
that  no  one  was  compelled  or  even  expected  to  remain  the  whole 
time,  but  that  all  were  at  liberty  to  come  and  to  go  just  as  their 
engagements  or  their  inclination  led  them,  that  a  meeting  so 
free,  so  popular,  so  spontaneous  as  it  were,  might  meet  with 
favor  and  be  a  means  of  good.     Accordingly  he  consulted  with 


THIRD    ERA    OF    REVIVALS. 


237 


the  Committee  of  the  Consistory  and  others,  and  altho  none  of 
these  were  so  sanguine  and  hopeful  of  good  as  himself,  they 
cheerfully  acquiesced  in  the  arrangement.  No  one  at  that  time 
thought  of  holding  the  meeting  every  day.  It  was  supposed 
that  a  very  desirable  point  would  be  gained  were  men  induced 
only  once  a  week  to  interrupt  the  current  of  secular  pursuits, 
and  turn  aside  in  the  middle  of  the  day  to  seek  God  in  the 
exercise  of  prayer  and  praise,  and  stir  each  other's  souls  by 
brief,  fervent  exhortations." 

Notice  was  widely  given  of  the  proposed  meeting. 

"At  twelve  o'clock,  on  the  23d  day  of  September,  1857,  the 
door  was  thrown  open,  and  the  missionary  took  his  seat  to  await 
The  Memorable  the  response  to  the  invitation  which  had  been 
Day.  given.     After  a    half-hour's    delay,  the  steps  of 

one  person  were  heard  as  he  mounted  the  staircase.  Presently 
another  appeared  and  another,  until  the  whole  company 
amounted  to  six.  After  the  usual  services  of  such  a  meeting, 
they  dispersed.  On  the  next  Wednesday,  September  30th,  the 
six  increased  to  twenty,  and  the  subsequent  week,  October  7th, 
as  many  as  forty  were  present.  During  the  interval  between 
the  first  meeting  and  the  third,  Mr.  Lanphier  had  consulted 
with  Mr.  Wilkin,  the  leading  member  of  the  Consistory,  on  the 
propriety  of  making  the  meeting  semi-weekly  or  daily.  It 
seemed  to  them  that  there  was  no  good  reason  why,  considering 
all  the  circumstances,  enough  persons  should  not  be  found  in 
that  part  of  the  city  who  would  be  willing  to  come  together  for 
united  prayer  and  praise  every  day.  They  accordingly  deter- 
mined to  introduce  the  change,  but  were  anticipated  on  the  day 
of  the  third  weekly  meeting  by  a  similar  proposition  made  and 
carried  in  the  meeting  itself.  The  matter  was  then  definitely 
adjusted,  and  it  only  remained  to  see  how  far  the  way  was  pre- 
pared by  Providence  for  an  attempt  so  novel  and  peculiar.  For 
unless  there  had  been  some  sort  of  preparation  in  the  public 
mind,  the  call  to  mid-day  prayer,  however  loud  or  urgent, 
would  doubtless  have  fallen  on  heedless  ears." 

It  was  a  season  of  financial  disasters,  accompanied  by  a  deep 
gloom  and  a  widespread  want,  greatly  beyond  those  that  have 

Financial        accompanied    the  season  of    depression  through 

Depression,     which  we  have  recently  been  passing.     This  was 

one  of    the    providences    used  in  enhancing  the  progress  and 

extending   the   influence   of    the    Noon    Prayer-Meeting.     Dr. 


23S  THE    IIAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Chambers  tells  the  story  of  the  progress  for  the  first  year.  At 
the  outset  it  was  slow.      He  says  regarding  it: 

"  During  the  closing  months  of  the  year  1857  this  was  slow 
but  sure.  The  general  interruption  of  business,  in  consequence 
of  the  financial  disasters  of  the  season,  gave  to  many  an  op- 
portunity of  regularly  attending  the  meeting,  of  which  a 
more  prosperous  season  would  perhaps  have  deprived  them. 
Others  were  drawn  by  curiosity,  and,  before  they  were  aware, 
became  interested  in  the  service,  and  were  induced  to  attend 
again  and  again.  But  it  can  scarcely  be  doubted  that  the  main 
cause  of  the  general  popularity  of  the  meeting  was  the  gracious 
purpose  of  the  Lord,  making  use,  in  His  adorable  sovereignty, 
of  this  means  to  alleviate  the  gloom  of  temporal  calamities,  and 
lead  the  minds  of  the  children  of  men  to  higher  ends  than  'the 
meat  that  perisheth.'  In  no  other  way  can  we  account  for  the 
eagerness  with  which  multitudes  of  men  would  flock  together 
at  an  unusual,  and  to  many  most  inconvenient  hour,  for  pur- 
poses of  worship,  to  a  place  where  there  were  none  of  the  attrac- 
tions which  alone,  in  ordinary  circumstances,  move  men  in 
masses  to  attend  a  religious  service.  There  was  no  eloquent 
orator,  no  noted  revivalist,  no  display  of  intellectual  abilities, 
native  or  acquired;  nothing  to  gratify  a  refined  taste,  or  stimu- 
late a  jaded  imagination,  or  cater  to  itching  ears.  It  was 
simply  a  gathering  of  men  who  turned  aside  from  secular  cares 
to  consecrate  an  hour  to  prayer  or  praise — an  assembly  in  which 
the  chief  part  was  taken  by  laymen,  and  these,  persons  not  dis- 
tinguished for  any  unusual  gifts  or  culture. 

"  Yet  the  attraction  to  this  unpretending  service  became 
widespread  and  irresistible.  Men  of  all  ages,  classes,  and  char- 
acters attended.  Mere  lads  and  men  of  hoary  heads  sat  side  by 
side  on  the  same  benches.  Lawyers  and  physicians,  merchants 
and  clerks,  bankers  and  brokers,  manufacturers  and  mechanics, 
carmen  and  hod-carriers,  butchers  and  bakers,  and  porters  and 
messengers,  were  represented  from  day  to  day.  They  came 
just  as  they  were  from  their  secular  avocations,  and  entered 
with  zest  into  the  spirit  of  the  occasion.  Often  carmen  in  their 
frocks  would  drive  up  to  the  curbstone,  and,  securing  their 
horses,  enter  the  meeting,  and  remaining  long  enough  to  join 
in  a  song  of  praise  or  fervent  prayer,  then  pass  out  to  their 
teams  and  drive  off  to  their  work.  The  other  sex  began  also 
to  feel  the  common  impulse.     At  first  the  entire  company  was 


THIRD    ERA    OF    REVIVALS.  239 

made  up  of  men,  and  the  swell  of  so  many  male  voices  singing 
lustily  the  songs  of  Zion  was  like  the  sound  of  many  waters, 
but  after  a  time  ladies  began  to  drop  in  one  by  one,  and  soon 
there  came  to  be  an  average  attendance  of  about  fifty — a  portion 
of  the  house  being  set  apart  for  them — and  the  singing,  with 
their  voices  intermingled,  became  softer,  and  more  like  the 
praise  of  an  ordinary  worshiping  assembly." 

The  North  Dutch  Church  was  remarkably  situated — the  one 

place  in  all  the  nation — for  the  great  work  of  God  in  calling  out 

The  Central     the  laity,  and  all  the  providences  connected  with 

Situation.  the  establishment  and  conduct  of  the  Prayer- 
Meeting  were  eminently  fitted  to  bring  out  that  element.  The 
movement  originated  with  a  layman.  Those  connected  with 
and  active  in  it  were  chiefly  laymen.  The  great  financial 
depression  most  directly  affected  laymen,  and  brought  them  into 
practical  sympathy  with  one  another.  The  meeting-place  was 
in  the  commercial  metropolis  of  the  New  World,  and  in  the 
heart  of  its  center  of  business  with  the  New  World  and  the  Old. 
It  was  just  at  the  time  when,  by  the  laying  of  the  Atlantic 
cable.  New  York  was  brought  into  direct  communication  with 
the  Old  World. 

The  Spirit  of  God  took  advantage  of  all  these  things,  and 
the  work  grew  and  spread  with  marvelous  power  and  rapidity. 
"  In  the  month  of  January  the  attendance  increased  so  largely 
that  the  room  on  the  ground  floor  was  opened,  and  a  meeting 
was  carried  on  there,  simultaneously  with  the  one  on  the  floor 
above.  By  the  early  part  of  the  following  month,  the  place 
again  became  too  strait,  and  the  room  in  the  third  story,  in 
which  the  first  meeting  had  been  held  some  six  months  before, 
was  thrown  open  to  the  crowd.  This  also  was  immediately 
filled.  It  was  not  uncommon  at  that  time  for  all  the  rooms, 
with  the  halls  and  stairway  leading  to  them,  to  be  filled  to  re- 
pletion; these  meetings,  under  as  many  different  leaders,  being 
carried  on  at  the  same  time  under  one  roof.  Some  desired  to 
have  the  church  made  the  place  of  meeting  for  all;  but  the 
committee  of  the  Consistory  wisely  judged  otherwise.  By 
retaining  the  existing  arrangement,  they  preserved  the  sacred 
and  tender  associations  already  formed  with  the  Consistory 
building;  they  avoided  the  difficulty  of  being  heard,  sure  to 
beset  laymen  unaccustomed  to  speak  in  public  whenever  they 
attempt   to   fill    a   large   edifice;    and   further,  they   furnished 


240  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

occasion  to  many  more  to  take  part  in  the  services  than  could 
possibly  have  done  so,  were  all  collected  in  a  single  apart- 
ment. 

"About  this  time  the  daily  press  of  the  city  had  its  atten- 
tion drawn  to  a  topic  now  become  one  of  universal  interest. 
Reporters  were  despatched  to  the  various  prayer-meetings,  and 
'The  Progress  of  the  Revival'  became  a  standing  head  of  intelli- 
gence in  several  widely  circulated  journals.  Remarkable  cases 
of  awakening  were  detailed  at  length,  and  all  items  of  religious 
information  were  eagerly  seized  to  gratify  the  presumed  de- 
mands of  readers. 

"  One  immediate  consequence  of  the  overflow  of  attendance 
upon  the  North  Church  meetings  was  the  institution  of  various 
Other  Prayer-  Others  of  the  same  character  in  different  parts  of 
Meetings.  the  city,  under  the  auspices  of  the  Young  Men's 
Christian  Association,  or  of  some  older  laymen,  or  of  an  associ- 
ation of  pastors  in  a  single  neighborhood.  At  one  time  in  the 
early  spring  the  number  of  these  meetings  exceeded  twenty, 
and  all  were  well  attended,  some  being  crowded.  Still  the 
interest  attached  to  the  original  place  of  prayer  continued  un- 
diminished. The  class  for  whom  it  was  especially  designed — ■ 
men  in  active  business — found  it  convenient  to  resort  thither, 
and  the  Lord  was  pleased  to  manifest  His  gracious  presence  as 
of  old.  Occasionally  some  poor  waif  of  humanity,  some  life- 
long stranger  to  serious  things,  would  wander  in  among  the 
worshipers,  and  be  arrested  by  the  truth.  The  prodigal's  re- 
turn was  not  only  hailed  with  joy  and  thanksgiving,  but  proved 
a  new  incitement  to  zeal  in  effort  and  persistency  in  prayer." 

Some  of  these  meetings  had  a  remarkable  history.  That  in 
Burton's  Theatre,  of  which  daily  accounts  appeared  in  the  sec- 
ular dailies,  was  attended  by  eager  crowds  seeking  salvation  and 
help  from  God.  The  Globe  Hotel — which  stood  upon  ground 
once  occupied  by  the  Swamp  Church  of  the  German  Lutherans, 
corner  of  Frankfort  and  William  streets — was  a  special  center 
of  blessing.  The  proprietress,  who  refused  to  let  her  bar-room 
for  the  liquor  business,  was  induced  by  Mr.  Lanphier  to  fit  up 
the  room  for  a  Thursday-evening  free  prayer-meeting.  Thir- 
teen weekly  prayer-meetings,  beginning  with  July  ist,  were  held 
there.  The  following  remarkable  instance  of  Divine  Grace, 
given  by  Dr.  Chambers,  will  illustrate  the  work,  and  its  wonder- 
ful power  in  reaching  out  over  the  country. 


THIRD    ERA    OF    REVIVALS.  24I 

"  The  Disinherited." — "  The  following  narrative  was  given 
at  one  of  the  Globe  Hotel  meetings  by  a  gentleman  from  the 
West.  He  said  that  six  months  ago,  as  he  was  standing  on  the 
west  bank  of  the  Mississippi  River,  a  handbill  was  put  into 
his  hand,  inviting  him  to  attend  a  prayer-meeting  in  the  city 
of  New  York.  'It  was  the  Fulton  Street  Prayer-Meeting.  You 
can  scarcely  imagine  the  influence  of  such  a  little  event  as  that 
upon  the  feelings,  course,  and  eternal  well-being  of  an  individ- 
ual. I  was  invited,  when  one  thousand  miles  away,  to  attend  a 
noonday  prayer-meeting  of  business  men.  I,  a  business  man, 
in  this  great  city  of  business,  where  time  is  money!  surely  there 
must  be  something  in  the  religion  of  these  men  of  business  that 
amounts  to  a  reality. ' 

"  He  said  that,  on  coming  to  the  city,  he  complied  with  that 
invitation,  which  he  had  still  in  his  pocket  and  intended  to 
keep,  and  he  should  always  have  reason  to  be  thankful  that  he 
ever  attended  one  of  these  meetings.  He  had  visited  the  cities 
east  of  us,  and  he  everywhere  found  the  daily  prayer-meeting. 

"  He  then  went  on  to  speak  of  revivals  in  places  at  the  West. 
He  spoke  of  one  in  particular  of  great  interest.  'In  a  neighbor- 
hood where  there  was  a  large  population,  but  no  church,  the 
people  built  a  large  schoolhouse,  and  when  it  was  finished  they 
resolved  to  hold  in  it  union  meetings  for  prayer.  They  were 
commenced  and  were  largely  attended.  And  when  all  who 
came  could  not  get  in,  they  would  crowd  around  the  windows 
to  hear.  The  Lord  poured  out  His  Spirit  in  great  power  and 
many  were  converted. 

"  Living  in  the  neighborhood  of  that  schoolhouse  was  a  very 
wealthy  and  proud  infidel.  Some  of  his  family  were  inclined 
to  go  to  the  prayer-meeting.  He  called  his  family  together, 
and  said  that  if  any  of  them  went  to  that  prayer-meeting  and 
got  religion^  as  he  called  it,  they  were  to  be  disinherited  and 
banished  from  the  house.  His  wife  was  included  with  the 
children.  She  had  attended,  and  so  had  his  oldest  daughter, 
which  put  him  in  a  rage.  The  daughter  continued  to  go  to  the 
prayer-meetings,  and  soon  found  peace  in  believing  in  Jesus. 
When  an  opportunity  was  given  for  those  who  had  a  hope  in 
Christ  to  make  it  known,  she  meekly  arose  and  spoke  of  the 
great  change  in  her  heart,  and  her  humble  hopes  of  salvation 
through  the  crucified  Savior. 

"  There  were  those  standing  at  the  window  outside  who  im- 
16 


242  THE    r.APTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

mediately  went  and  told  the  father  of  the  young  lady  of  the 
profession  she  had  made.  When  she  went  home  that  night  she 
met  her  father,  standing  in  the  doorway  with  a  heavy  quarto 
Bible  in  his  arms. 

"'Maria,'  said  he,  'I  have  been  told  that  you  have  publicly 
professed  to-night  that  you  ha.ve  go^  religion.     Is  that  so?' 

"'Father,'  said  the  girl,  'I  love  you,  and  I  think  I  love  the 
Savior  too. ' 

"  He  opened  his  Bible  to  a  blank  leaf,  and  pointing  with  his 
finger,  he  said: 

"  'Maria,  whose  name  is  that?' 

"  'It  is  my  name,  sir. ' 

"'Did  I  not  tell  you  that  I  would  disinherit  you  if  you  got 
religion?' 

"  'Yes,  sir.' 

"'Well,  I  must  do  it.  You  can  not  come  into  my  house.' 
And,  tearing  the  leaf  of  the  Bible,  'There,'  said  he,  'do  I  blot 
out  your  name  from  among  my  children.     You  can  go. ' 

"  She  went  to  the  house  of  a  pious  widow  lady  in  the  neigh- 
borhood, and  heard  no  more  from  her  father  for  three  weeks. 
One  morning  she  saw  her  father's  carriage  driving  up  to  the 
door.  She  ran  out  and  said  to  the  driver,  'What  is  the  matter, 
James?' 

"'Your  father  is  very  sick,  and  thinks  he  is  going  to  die; 
and  he  is  afraid  he  shall  go  to  hell  for  his  wickedness,  and  for 
the  grievous  wrong  he  has  done  you  in  disinheriting  you  and 
turning  you  from  his  house.  He  wants  you  to  jump  into  the 
carriage,  and  come  home  as  quick  as  possible. ' 

"  She  found  her  father  sick  indeed,  on  going  home;  but  she 
soon  saw  that  he  was  only  sin-sick.  She  talked  with  him  ;  she 
prayed  with  him  ;  she  endeavored  to  lead  him  to  Christ.  In 
three  days  the  father,  mother,  two  brothers,  and  a  sister,  were 
all  rejoicing  in  hope,  the  whole  family  together  made  heirs  of 
God  and  joint  heirs  with  Christ  to  the  heavenly  inheritance. 
How  faithful  God  is  to  them  that  put  their  trust  in  him!" 

The  Noon  Prayer-Meeting,  as  an  institution,  became  familiar 

Extended  to     in  all  the  principal  cities  and  villages  across  the 

Other   Cities,     continent,    and   the  revival    spread  with   it.     It 

extended  its  influence  over  sea  in  a  remarkable  way  by  both 

the  naval  and  merchant  service. 

W(;  have  space  only  for  some  brief  extracts  from  Dr.  Cham- 


THIRD    ERA    OF    REVIVALS.  243 

bers'  account  of  the  Noon  Meeting  in  Philadelphia,  as  illustrat- 
ing the  work  outside  of  New  York  city.  It  was  written  by 
Rev.  George  Duffield,  Jr. 

Movement  in  Philadelphia. — "  Among  those  who  attended 
the  first  business  men's  prayer-meetings  in  New  York  was  a 
young  man  not  twenty-one  years  of  age.  As  good  had  resulted 
from  these  meetings  in  New  York,  why  might  not  equal  good 
be  done  through  their  instrumentality  in  Philadelphia?  Surely 
it  was  worth  the  effort.  Some  of  his  fellow  members  of  the 
Young  Men's  Christian  Association,  with  whom  he  conversed, 
being  of  the  same  opinion,  and  promising  their  cooperation  in 
the  matter,  he  applied  to  the  trustees  of  the  Methodist  Episcopal 
Union  Church  for  the  use  of  their  lecture  room.  The  request 
was  promptly  complied  with,  and  the  first  Noon  Prayer-Meeting 
in  the  city  of  Philadelphia  was  held  in  the  Union  Church,  No- 
vember 23,  1857. 

"  For  a  time  the  response  on  the  part  of  the  business  men 
was  far  from  encouraging;  thirty-six  being  the  highest  number 
present,  and  the  average  attendance  not  exceeding  twelve.  At 
length  it  was  deemed  expedient  to  remove  the  meeting  to  a 
more  central  position,  and  the  ante-room  of  the  spacious  Hall 
of  Dr.  Jayne  having  been  generously  granted  by  him  for  this 
purpose,  the  first  meeting  was  held  there,  February  3,  1858. 
Even  there  the  increase  in  numbers  was  very  gradual  indeed ; 
first  twenty,  then  thirty,  forty,  fifty,  sixty  persons.  So  little  in 
the  first  instance  did  the  kingdom  of  God  C9me  by  observation. 

"  But  now,  almost  as  in  an  instant,  the  whole  aspect  of  affairs 
underwent  a  most  surprising  change.  Instead  of  reproducing 
the  scene  from  memory,  permit  me  to  quote  the  description 
given  at  the  time  by  an  intelligent  and  competent  witness. 

"  'By  Monday,  March  8th,  the  attendance  in  the  smaller  apart- 
ment of  the  hall  had  reached  three  hundred,  and  by  the  next 
day  it  was  evident  that  many  were  going  away  for  want  of 
room.  The  persons  present,  with  much  fear  of  the  result,  yet 
apparently  led  by  Providence,  on  Tuesday,  March  9th,  voted  to 
hold  the  meeting  the  next  day  at  twelve  o'clock  in  the  large 
hall.  It  was  our  privilege  to  be  present  at  that  time,  Wednes- 
day noon.  The  hall  has  seats  for  twenty-five  hundred  people, 
and  it  was  filled.  The  next  day  it  was  filled  again,  with  the 
galleries,  and  it  was  obvious  there  was  not  room  for  the  people. 
The  curtain  was  therefore  drawn  away  from  before  the  stage, 


244  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

and  that  thrown  open  to  the  audience.  The  next  day,  Friday,  the 
partition  between  the  smaller  and  larger  rooms  was  taken 
down,  and  the  hall  from  street  to  street  thrown  open.   .   ,   . 

"'No  man  there,  no  man,  perhaps,  living  or  dead,  has  ever 
seen  anything  like  it.  On  the  day  of  Pentecost,  Peter  preached  ; 
Luther  preached;  and  Livingstone,  Wesley,  and  Whitefield! 
Great  spiritual  movements  have  been  usually  identified  with 
some  eloquent  voice,  but  no  name,  except  the  Name  that  is 
above  every  name,  is  identified  with  this  meeting.  'Yes,'  said 
a  clergyman,  on  the  following  Sabbath,  'think  of  the  prayer- 
meeting  this  last  week  at  Jaynes'  Hall,  literally  and  truly 
unprecedented  and  unparalleled  in  the  history  of  any  city  or 
any  age ;  wave  after  wave  pouring  in  from  the  closet,  from  the 
family,  from  the  church,  from  the  Union  Prayer-Meetings, 
until  the  great  tidal  or  tenth  wave  rolled  its  mighty  surge  upon 
us,  swallowing  up  for  the  time  being  all  separate  sects,  creeds, 
denominations,  in  the  one  great,  glorious,  and  only  Church  of 
the  Holy  Ghost.'.   . 

"  In  connection  with  the  Union  Prayer-Meeting,  as  if  by 
common  consent,  union  preaching  was  also  established.  That 
all  might  feel  equally  free  to  attend,  the  favorite  places  for 
such  preaching  were  the  great  public  halls,  such  as  Jayne's, 
Handel  and  Haydn,  and  the  American  Mechanics',  all  of  which 
were  freely  tendered  by  the  proprietors  for  the  use  of  the  people 
without  expense.  The  time  appointed  for  these  services  was 
usually  on  the  afternoon  of  a  week-day,  or  at  such  an  hour  on 
the  Sabbath  as  would  not  interfere  with  public  worship  in  the 
churches.  Two  sermons  in  this  course,  by  Rev.  Dudley  A, 
Tyng,  were  very  memorable,  especially  the  last,  where  the 
congregation  numbered  more  than  five  thousand  persons,  and 
where  'the  slain  of  the  Lord'  were  more,  perhaps,  as  the  result 
of  a  single  sermon  than  of  almost  any  sermon  in  modern  times. 

"  Meanwhile,  the  increase  of  attendance  at  public  worship  on 
the  Sabbath,  and  the  number  of  churches  opened  for  services 
during  the  week,  were  beyond  all  precedent.  During  the  latter 
part  of  the  winter,  rarely  indeed  would  you  pass  the  lecture- 
room  of  an  evangelical  church  in  the  evening,  that  was  not 
lighted  up  for  prayer  or  preaching.  Sometimes  even  the  main 
body  of  the  church  itself  was  not  able  to  accommodate  the  multi- 
tude of  worshipers.  In  some  these  services  had  commenced 
months  or  weeks  before,  and  were  only  continued.     In  others 


THIRD    ERA    OF    REVIVALS.  245 

they  were  now  held  for  the  first  time.  In  nearly  all  there  were 
the  manifest  indications  of  the  presence  and  power  of  the  Holy 
Ghost.  The  action  of  the  Union  Meetings  upon  the  churches, 
and  of  the  churches  upon  the  Union  Meetings,  w^as  reciprocally 
delightful  and  profitable.  No  rivalry,  no  collision,  the  revival 
spirit  was  one  and  the  same  everywhere ;  the  same  spiritual 
songs,  the  same  fervent  intercession  for  sinners,  the  same  ear- 
nest invitation  to  come  to  Christ  that  they  might  receive  the 
Life  Eternal.   .   .   . 

"  As  an  evidence  of  the  reality  and  the  extent  of  the  revival, 
the  number  of  conversions  during  the  year,  in  Philadelphia, 
may  be  safely  estimated  at  ten  thousand;  one  denomination 
having  received  three  thousand,  another  eighteen  hundred. 

"  Perhaps  never,  in  the  entire  history  of  the  church,  since 
the  days  of  the  Reformation,  were  the  winds  and  waves  that 
too  often  disturb  the  bosom  of  the  church  more  thoroughly 
subdued  and  hushed  to  rest,  than  during  the  few  days  that 
intervened  from  the  death  of  our  beloved  brother  Tyng  until 
his  remains  were  committed  to  the  tomb.  Once  more  Chris- 
tianity seemed  to  reach  her  true  summit  level.  The  kind  fra- 
ternal cooperative  spirit  that  had  thus  been  developed  must  of 
necessity  find  some  appropriate  sphere  in  which  to  manifest 
itself.  It  looked  for  a  field  in  which  to  enter,  and  lo!  it  found 
it  at  once  in  that  of  'Union  Missions.'  Union  in  prayer  and 
effort  for  the  conversion  of  men ;  charity  in  allowing  them 
afterward  to  join  such  denomination  as  would  seem  most  nat- 
ural to  them.  The  history  of  the  'Union  Tabernacle,'  the  'Big 
Tent'  for  field  preaching,  and  of  the  Firemen's  Prayer-Meeting, 
wonderful  as  they  are,  are  only  the  ripened  fruits  of  the  little 
germ  that  was  divinely  planted  in  the  Fulton  Street  Prayer- 
Meeting,  New  York.  From  that  hallowed  spot  it  was  that  the 
cry  first  went  forth:  'The  Lord  has  risen,'  which  since  that 
time  has  been  heard  all  over  the  land." 

At  the  gathering  at  the  First  Anniversary  of  Fulton  Street 
Meeting,  a  minister  from  Massachusetts,  responding  to  the 
invitation  of  the  president,  said : 

"We  have  felt  the  influence  of  this  revival  and  of  this 
Awakening  in  Prayer-Meeting  in  Massachusetts  most  exten- 
Massachusetts.  sively;  not  only  in  the  cities  but  in  the  country. 
In  a  little  parish  over  which  it  is  my  privilege  to  preside,  and 
where  it  is  my  privilege,  and  has  been  for  several  years,  to 


246  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

preach  the  Gospel,  God  has  poured  the  blessing  of  His  grace 
upon  that  people.  One  of  the  results  of  this  wonderful  work  of 
God  has  been,  as  has  just  been  stated  by  the  last  speaker,  the 
increase  of  evangelical  power  in  the  hearts  of  God's  people. 
This  work  of  grace  goes  on — I  was  going  to  say,  almost  with- 
out the  aid  of  the  ministry.  There  has  been  a  wonderful  power 
developed  in  our  churches.  Let  me  give  you  a  single  example: 
About  a  year  and  a  half  ago,  a  young  married  woman  con- 
nected with  my  congregation  was,  as  she  trusts,  brought  into 
the  fold  of  Christ.  She  became  deeply  interested  for  her  hus- 
band, but  more  especially  so  in  the  commencement  of  the 
spring.  As  God  poured  out  the  Spirit  of  His  grace  upon  the 
people,  she  became  more  and  more  anxious  for  her  husband. 
On  one  Sabbath  afternoon,  after  coming  home  from  the  house 
of  God  (for  he  did  not  attend  church,  and  was  not  in  the  habit 
of  doing  so),  she  said  to  her  husband,  'I  want  you  to  go  to  the 
prayer-meeting  to-night.'  She  was  deeply  anxious  that  he 
should  go  that  very  evening.  He  said,  'I  will  not  go  to-night, 
but  perhaps  next  Sunday  night,  if  I  live,  I  will  go.'  But  she 
became  deeply  anxious  and  importunate  with  him,  so  much  so 
that  he  took  his  hat  and  left  the  house.  Her  mother,  seeing 
her  distress,  said  that  she  ought  not  to  be  so  distressed  about 
him,  that  he  would  go  to  the  prayer-meeting  some  other  time. 
She  replied,  'I  feel  deeply  impressed  with  the  conviction  that 
to-day  must  be  the  day  in  which  his  soul  must  be  saved  or  lost.' 
vShe  followed  him  out,  and  with  tears  streaming  down  her 
cheek,  she  besought  him  to  go  to  the  house  of  God.  'Well,  to 
gratify  you  I  will  go,'  said  he.  He  went,  and  there  the  Spirit 
of  the  Lord  met  him.  I  had  appointed  a  meeting  for  prayer 
and  religious  conference,  and  how  was  my  heart  rejoiced  as  I 
saw  that  man,  who  had  seldom  been  at  the  house  of  God  on  the 
Sabbath  day,  coming  in  with  his  wife.  As  I  passed  around 
conversing  with  fifteen  or  twenty,  I  presently  came  to  him  and 
said,  'My  dear  friend,  I  am  glad  to  see  you  here  to-night.  Do 
you  feel  interested  in  your  soul?'  He  replied,  'I  have  felt  my- 
self, since  last  evening,  to  be  such  a  great  sinner  that  I  have 
scarcely  known  what  I  have  been  about  all  the  day.  I  want  to 
be  a  Christian.  I  want  to  get  rid  of  this  load  of  sin  that  lies 
upon  my  heart.'  Said  I,  'Are  you  not  willing  to  confess  your 
sins  to  God  and  confess  Christ  in  this  little  room?'  'I  am  will- 
ing to  do  anything,'  was  the  reply.     'Will  you  kneel  down  here 


THIRD    ERA    OF    REVIVALS.  247 

while  we  endeavor  to  commend  you  to  God  and  pray  that  He 
will  grant  you  pardon?'  We  all  knelt  down,  and  there  I  trust 
he  gave  his  heart  to  the  Savior.  Before  we  separated  he  said 
'I  will  go  home  and  set  up  the  family  altar  to-night;  God  help- 
ing me,  I  will  pray  with  my  wife  to-night.'  He  fulfilled  his 
promise,  and  his  wife  said  a  few  weeks  afterward  to  me,  'It 
seems  to  me  I  have  heaven  upon  earth.  Whereas  once  my 
husband  was  wont  to  spend  his  time  with  his  companions,  he 
stays  'at  home  now,  and  we  pray,  read  the  Bible,  and  sing  the 
praise  of  God  together,  and  we  go  in  company  to  the  house  of 
God. '  How  much  depended,  under  the  grace  of  God,  upon  the 
importunity  of  that  wife!  She  felt  that  she  must  have  her  hus- 
band go  to  the  prayer-meeting  that  night." 

Dr.  Chambers,  in  his  chapter  on  ''General  Reflections," 
presented  some  of  the  marked  features  of  the  work,  as  follows: 

"  No  devout  or  thoughtful  mind  can  review  the  history  which 

The  Work  of    has  been  given,  without  being  irresistibl}'  led  to 

the  Lord.        the    conclusion  expressed  by  the  words   of   the 

Psalmist  upon  a  different  occasion  :     'This  is  the  Lord' s  doing ; 

it  is  marvelous  in  our  eyes. ' 

"  It  is  easy  to  trace  the  hand  of  Providence  in  every  step  of 
the  course  we  have  narrated.  The  appointment  of  the  mission- 
ary just  at  the  period  when  it  was  made,  the  upspringing  in  his 
mind  of  the  conception  of  a  business  men's  prayer-meeting,  its 
peculiar  features,  the  state  of  the  times  prompting  men  to  pray, 
the  absence  of  any  unusual  attractions,  the  extraordinary  rapid- 
ity with  which  mid-day  meetings  for  prayer  were  multiplied; 
all  these  indicate  the  immediate  agency  of  the  Most  High. 
The  Lord  alone  was  exalted  in  that  day.  There  is  no  room  for 
human  merit  to  insinuate  itself. 

'  A  few  men,  by  no  m^eans  eminent  for  influence  or  position, 
meet  for  prayer  in  the  third  story  of  a  building,  in  the  heart  of 
a  dense  population  devoted  to  material  pursuits;  and  within  a 
hundred  days  similar  meetings  are  counted  by  scores,  and  their 
attendants  by  thousands.  No  new  revelation  is  made  or  pre- 
tended;  no  mighty  machinery  set  in  motion;  no  Whitefield  or 
Spurgeon  appears  in  the  pulpit;  no  startling  tales  of  conversion 
are  reported,  for  these  followed  rather  than  preceded  the  pop- 
ular movement.  Yet  the  minds  of  men,  as  if  by  one  consent, 
are  turned  to  the  place  of  prayer.  No  sooner  is  a  room  opened 
for  the  purpose  than  it  is  filled.     And  such  rooms  are  opened 


248  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

in  every  part  of  the  city — a  circumstance  which  was  blessed  of 
God  to  one  man's  soul  in  this  singular  way:  A  resident  of 
Vermont  was  in  town  for  some  secular  purpose,  and  was  struck 
by  the  number  of  signs  he  saw  in  different  parts  of  the  city 
bearing  the  usual  inscription,  'Business  Men's  Prayer-Meeting, 
for  one  hour,'  etc.  In  Fulton  vStreet,  in  John  Street,  in  the 
lower  part  of  Broadway,  in  the  upper  part  of  it,  in  Ninth 
Street,  etc.,  etc.,  he  was  met  by  the  same  call  to  prayer.  Now, 
he  did  not  attend  one — not  one  of  these  meetings,  but  after  his 
return  home  he  could  not  get  the  thought  out  of  his  mind,  that 
business  men  in  New  York  were  in  such  large  numbers  meeting 
for  prayer  at  mid-day.  That  thought  finally  was  the  means  of 
his  conversion. 

"  But  besides  the  public  gatherings  of  this  nature,  there 
were  innumerable  private  ones,  wherever  any  number  of  men 
or  women  were  habitually  assembled  on  the  same  premises — a 
fact,  of  which  the  following  remarkable  illustration  was  given 
at  the  time  in  the  public  prints: 

"'At  one  of  our  large  restaurants,  a  gentleman  had  taken 
out  a  book  to  read  while  his  dinner  was  preparing.  On  the 
arrival  of  the  waiter  with  the  articles  he  had  called  for,  he  laid 
down  his  book,  when  the  waiter  said,  'Is  that  a  Bible,  sir?' 
'No,'  was  the  reply.  'Do  you  want  a  Bible?'  'Yes,  sir;  I 
should  like  to  have  one. '  The  gentleman  promised  to  bring 
him  one  the  next  day;  he  did  so,  asking  the  waiter  whether  he 
attended  any  of  the  daily  prayer-meetings.  'No,  sir;  we  have 
no  time ;  being  engaged  here  from  early  in  the  morning  imtil 
late  in  the  evening;  but  at  ten  o'clock  we  close,  and  then  all 
the  waiters  have  a  prayer-meeting  in  one  of  the  rooms  in  this 
house,  and  we  know  that  good  has  resulted.' 

"  Now,  on  what  known  principle  of  human  nature  shall  this 
be  accounted  for?  Some  have  attributed  it  to  fashion.  But 
who  set  such  a  peculiar  fashion,  and  how  came  it  to  be  so  gen- 
erally followed,  when  no  ordinary  inclination  of  the  carnal 
heart  was  appealed  to?  For  surely  it  will  not  be  claimed  that 
worldly  men,  however  upright  or  amiable,  have  an}'  natural 
proclivity  for  a  simple  prayer-meeting.  Others  endeavor  to 
explain  it  by  saying  that  it  was  an  awakening  of  the  religious 
sensibility  in  men's  hearts.  But  this  is  the  very  thing  we  are 
inquiring  after.  How  came  that  sensibility  to  be  thus  suddenly 
and  widely  awakened?     No  one  believed  the  end  of  the  world 


THIRD    ERA    OF    REVIVALS.  249 

to  be  just  at  hand ;  no  baleful  comet  excited  the  fears  of  the 
ignorant  or  the  superstitious;  no  cunning  appeals  to  popular 
prejudice  subjected  the  multitude  to  the  control  of  unseen  mas- 
ters. None  of  these,  nor  anything  like  them,  can  be  pretended 
for  a  moment.  A  third  class  said,  and  with  much  apparent 
show  of  reason,  that  this  result  naturally  followed  from  the 
pecuniary  pressure  of  the  times,  driving  men  to  religion  as  their 
only  solace.  But  does  adversity  always  lead  men  to  God?  Is 
it  not,  alas!  common  to  see  both  individuals  and  communities 
acting  after  the  example  of  that  wicked  king  of  old,  of  whom 
the  emphatic  record  runs,  'And  in  the  time  of  his  distress  did 
he  trespass  yet  more  against  the  Lord:  this  is  that  king,  Ahaz'? 
Besides,  in  the  year  1837  there  was  a  commercial  revulsion, 
quite  as  widespread  and  unexpected  as  that  of  1857,  and  ten- 
fold more  disastrous;  yet  there  was  no  turning  to  religion,  no 
mighty  movement  of  the  popular  mind,  no  upheaving  of  the 
foundations.  The  people,  as  a  whole,  were  far  more  intent  upon 
examining  into  the  political  or  economical  causes  of  the  pecu- 
niary pressure,  than  into  its  spiritual  bearings,  or  its  final  cause 
as  ordained  in  the  providence  of  God. 

"  No,  no;  that  movement  which,  far  more  than  the  opening 
of  China,  or  the  reconquest  of  India,  or  the  laying  of  the 
The  Event  of  Atlantic  telegraph  cable,  has  rendered  the  pres- 
the  Century,  ent  year  memorial ;  which,  without  exaggeration, 
may  be  emphatically  called  the  event  of  the  century;  which 
has  been  more  like  a  literal  reproduction  of  the  scenes  of  Pen- 
tecost than  any  other  which  has  taken  place  since  the  tongues 
of  fire  sat  upon  the  heads  of  the  Apostles, — that  movement  can 
justly  be  traced  to  no  human  or  earthly  source.  Look  at  it  as 
we  will,  in  its  commencement,  its  progress,  or  its  results,  the 
conclusion  is  still  the  same.  This  is  the  finger  of  God.  The 
contact  of  the  Divine  Author  with  His  work  was  so  direct  and 
close  as  scarcely  to  allow  the  human  instrument  to  appear, 
much  less  to  become  prominent.  The  only  unusual  instrumen- 
tality was  that  of  which  this  volume  describes  the  origin — Daily 
Union  Prayer-Meetings.  Yet  prayer  is  always  the  confession 
of  want,  the  resort  of  weakness,  the  expression  of  dependence. 
As  well  might  the  wayside  beggar  make  a  merit  of  stretching 
forth  his  hand  for  casual  alms,  as  Christians  attribute  inherent 
worth  to  their  devotions,  whether  individual  or  collective. 
Prayers  are  indeed  the  causa  sine  qua  non,  but  never,  never  the 


250  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

causa  qua,  of  spiritual  renovation,  and  least  of  all,  of  a  general 
awakening  like  that  which  has  just  visited  so  large  a  part  of 
Christendom. 

"  This  is  the  work  of  Him  who  rides  upon  the  heavens  by 
His  name  Jah.  As  He  looses  the  bands  of  Orion,  and  brings 
forth  Mazzaroth  in  his  season ;  as  He,  with  the  breath  of  spring, 
dissolves  the  icy  bands  of  winter,  renews  the  face  of  the  earth 
and  clothes  all  nature  with  verdure,  freshness,  and  beauty;  so 
He  alone  breathes  upon  the  cold,  torpid,  insensible  hearts  of 
men,  and  says:  'Receive  ye  the  Holy  Ghost.'  Then  Lazarus 
in  his  tomb  feels  the  pulsations  of  returning  vitality.  The  dry 
bones  leap  up  covered  with  flesh  and  sinews.  The  dead  in  tres- 
passes and  sins  are  quickened  into  new  life.  Only  He  who  first 
created  the  human  spirit  can  recreate  that  spirit  after  its  fall 
and  decay,  so  that  the  Divine  image  shall  once  more  be  reflected 
in  its  various  faculties  and  operations.  And  if  this  be  true  in 
the  case  of  a  single  individual,  much  more  is  it  true  when  the 
question  is  of  great  masses  convulsed  as  if  by  a  moral  earth- 
quake, of  whole  communities  swayed  by  a  single  impulse,  of 
nations  born  in  a  day! 

"  One  of  the  distinguishing  characteristics  of  this  work  is  not 

only  that  the  Lord  has  done  it,  but  that  it  is  so  manifest  that  He 

Judgment  of     ^^^   done  it.   .   .   .  All    who    with   unprejudiced 

Bishop         minds  consider  the  work  and  its  origin,  arrive  at 

Mcllvaine.      the  opinion  so  clearly  and  distinctly  expressed  by 

the  eloquent  and  evangelical  Bishop  Mcllvaine,  in  his  address 

to  the  Diocesan  Convention  of  Ohio,  in  June  last: 

"  'As  for  myself,  I  desire  to  say  that  I  have  no  doubt  whence 
it  cometh.  So  far  as  I  have  had  personal  opportunities  of  ob- 
serving its  means,  and  spirit,  and  fruits;  so  far  as  I  have  had 
opportunity  of  gathering  information  about  it,  from  judicious 
minds,  in  various  parts  of  my  own  Diocese,  and  of  the  country 
at  large,  I  rejoice  in  the  decided  conviction,  that  it  is  the  Lord's 
doing;  unaccountable  by  any  natural  causes,  entirely  above 
and  beyond  what  any  human  device  or  power  could  produce; 
an  outpouring  of  the  Holy  Spirit  of  God  upon  God's  people, 
quickening  them  to  greater  earnestness  in  His  service,  and 
upon  the  unconverted,  to  make  them  new  creatures  in  Christ 
Jesus.'  " 

The  revival  was  also  characterized  by  a  remarkable  develop- 
ment of  Christian  union.     Says  Dr.  Chambers: 


THIRD    ERA    OF    REVIVALS, 


251 


"The  true  theory  of  Christian  union  has  been  remarkably 
The  Spirit  developed  in  the  progress  of  the  Noon  Prayer- 
of  Christian  Meeting  in  Fulton  Street  and  the  innumerable 
Union.         meetings  elsewhere,  which  took  the  same  type. 

"  The  noon  assembly,  as  originally  planned  by  Mr.  Lanphier 
and  afterward  successfully  carried  out,  was  designed  for  Chris- 
tians as  such,  without  respect  to  denominational  distinctions. 
They  who  came  were  not  expected  to  deny  or  to  ignore  their 
peculiarities  as  members  of  distinct  branches  of  the  church 
militant,  and  still  less  to  forsake  their  customary  ecclesiastical 
associations  for  the  purpose  of  forming  a  new  one  as  a  sort  of 
eclectic  society,  retaining  the  best  features  and  dropping  the 
worst  of  all  the  rest.  No  such  chimerical  idea  was  entertained. 
On  the  contrary,  nothing  was  said  of  denominational  views. 
Men  were  invited  to  come  simply  as  those  who  felt  their  need 
of  prayer,  and  were  willing  to  subtract  an  hour  from  secular 
duties  for  the  purpose. 

"As  such  they  came  with  remarkable  unanimity  and  cor- 
diality. Arminians  and  Calvinists,  Baptists  and  Pedo-Baptists, 
Episcopalians  and  Presbyterians,  and  Congregationalists  and 
Friends,  sat  side  by  side  on  the  same  benches,  sang  the  same 
hymns,  said  Amen  to  the  same  prayers,  and  were  refreshed  and 
comforted  by  the  same  exhortations.  The  simple  rule,  'No 
controverted  points  discussed,'  sufficed  to  prevent  any  topic  or 
tone  being  assumed  by  one  to  the  annoyance  of  others;  sufficed, 
I  say,  with  the  occasional  and  rare  exceptions,  which  were 
alluded  to  on  a  former  page,  and  which  really  are  scarcely 
worthy  of  notice.  The  glory  of  Christ,  the  progress  of  His 
kingdom,  the  wants  of  perishing  souls,  the  need  of  the  Holy 
Spirit,  the  desirableness  of  greater  consecration  to  the  Master — 
these  and  kindred  themes  furnished  sufficient  occupation  to 
mind  and  heart.  And  while  dwelling  on  these,  other  points 
faded  from  view  and  the  worshipers  felt  that  they  were  breth- 
ren, and  as  such  freely  mingled  their  songs  and  sympathies  and 
tears  and  hopes  and  vows. 

"  The  natural  consequence  of  this  was  a  warmer  spirit  of 
Christian  love,  and  a  heartier  union  in  all  common  and  general 
efforts  for  the  good  of  souls.  The  participants  in  these  services 
understood  each  other  better  than  they  did  before.  Prejudices 
and  misconceptions  were  removed  by  close  and  friendly  contact; 
and  while  each  held  his  own  peculiar  views  of  disputed  points 


252  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

as  strongly  as  ever,  yet  they  saw  and  felt  that  outside  of  these 
there  was  a  common  ground  where  all  could  act  in  concert  and 
harmony.  This  impression  was  made  the  more  deeply  because 
it  was  undesigned.  It  was  no  part  of  the  original  object  of  the 
Noon  Meeting  to  unite  Christians  of  various  names  more  closely 
together.  Yet  this  was  the  result.  For  when  men  had  experi- 
enced the  blessed  influences  of  the  service,  had  felt  that  the 
Spirit  of  God  was  there,  had  found  their  highest  spiritual  joys 
renewed,  and  received  a  fresh  unction  from  above,  their  hearts 
were  irresistibly  drawn  out  toward  each  other.  They  became 
more  tender  of  each  other's  feelings,  interests,  and  good  name. 
They  rejoiced  in  each  other's  prosperity,  and  sorrowed  in  each 
other's  adversity.  They  could  not  but  feel  that,  altho  they  were 
distinct  regiments,  with  different  uniform  and  equipments,  still 
they  all  belonged  to  one  great  army,  were  under  the  same  illus- 
trious Captain,  and  fought  against  a  common  foe,  even  the 
zealous  and  implacable  enemy  of  God  and  man. 

"This,  after  all,  is  the  only  practicable,  perhaps  the  only 
desirable,  form  of  Christian  union  in  our  day.  Certainly  it  is 
not  evil  alone  which  denominational  divisions  produce.  They 
often  secure  a  division  of  labor,  a  variety  of  service  and 
address,  an  adaptedness  to  different  classes  of  men,  and  a 
degree  of  zeal  and  activity,  which  could  scarcely  be  looked  for 
from  any  other  source.  And  if  all  wrath,  clamor,  bitterness 
and  evil-speaking  were  done  away;  if  Christians  could  learn  to 
differ  without  angry  contention  ;  if  jealousy,  suspicions,  and  self- 
seeking  were  resolutely  frowned  upon,  —  by  far  the  worst  evils  of 
the  prevailing  sectarian  divisions  would  be  made  to  disappear." 

The  spirit  of  Christian  union  has  been  still  further  developed 
and  emphasized  in  the  great  Christian  lay  organizations  that 
either  grew  out  of  it  or  have  been  inspired  by  it.  The  Young 
Men's  Christian  Association,  which  came  into  existence  in  the 
fifties,  was  just  in  a  position,  not  only  to  receive  a  powerful 
impulse  from  it,  but  also  to  furnish  one  of  the  best  instrumen- 
talities for  its  extension  and  perpetuation.  The  later  union 
organizations  and  lay  movements  have  also  greatly  profited  by 
it;  as  have  also  mission  and  church  work  in  all  lands. 

A  remarkable  instance  of  its  immediate  influence  is  given 
View  of  Dr.  in  the  address  of  that  great  war-horse  of  Ameri- 
Bangs.  can  Methodism,  Dr.  Nathan  Bangs,  at  the  Anni- 
versary Meeting.     He  said : 


THIRD    ERA    OF    REVIVALS. 


253 


"  The  recent  reviva]  of  religion  among  us,  and  throughout 
the  country,  I  have  considered  as  a  very  remarkable  manifesta- 
tion of  the  goodness  of  God.  I  have  been  in  the  ministry  now 
for  a  little  over  fifty-seven  years,  and  I  have  seen  a  great  many 
powerful  revivals  during  that  time  in  various  parts  of  this 
country  and  in  Canada.  Many  sinners  have  been  awakened 
and  converted,  and  believers  sanctified ;  but  those  revivals  of 
religion  were  of  a  local  character;  they  were  confined  to  one  or 
two  denominations,  and  they  were  opposed,  in  fact,  by  a  great 
many  professors  of  religion,  as  fanaticism.  But  what  is  the 
character  of  the  present  revival?  It  is  not  confined  to  time  nor 
to  place.  It  has  been  begun,  it  has  been  carried  on,  and,  I 
trust,  is  still  in  progress.  It  has  spread  through  all  the  differ- 
ent denominations  of  Protestant  Christians — pretty  much  all,  I 
believe;  some,  perhaps,  have  not  shared  so  largely  of  it  as 
others.  Still,  what  has  been  the  effect  of  it?  Why,  sir,  we  see 
the  effect  of  it  here  to-day.  It  brings  the  different  denomina- 
tions together,  and  makes  them  for  a  moment  forget  their 
denominational  peculiarities;  it  tears  down  their  sectarian 
prejudices,  and  makes  them  feel  all  as  one.  So  I  feel,  and  so, 
I  trust,  you  feel  also.  Allow  me  here,  if  you  please,  to  tell  you 
an  anecdote.  Soon  after  the  Christian  Alliance  was  called  to- 
gether in  England,  the  delegates,  having  returned  to  this  coun- 
try, undertook  to  form  an  alliance  here.  They  did  form  one, 
and  appointed  a  president,  a  vice-president,  and  a  board  of 
directors.  I  had  the  pleasure  and  honor  of  being  one  of  the 
board  of  directors,  made  up  of  different  denominations.  One 
day,  while  we  were  assembled  together,  we  made  a  proposal 
that  we  should  interchange  pulpits  one  with  the  other,  and  that 
we  should  all  preach  on  brotherly  love.  That  was  to  be  the 
theme.  At  the  next  meeting  that  was  held,  I  asked  one  of  the 
brethren  what  progress  he  had  made  in  the  plan  suggested  at 
the  previous  meeting.  'Well,'  said  he,  'I  thought  of  it,  but  I 
have  done  nothing.'  Another  said,  'I  have  thought  of  it,  but 
I  have  done  nothing;'  and  so  it  went  around.  'Well,'  said  I, 
'I  have  not  only  thought  of  it,  but  I  have  done  it — I  preached 
upon  the  subject  of  brotherly  love.  I  have  been  a  man  of  war,' 
said  I,  'all  my  days  almost.  I  have  fought  the  Calvinists,  the 
Hopkinsians,  and  the  Protestant  Episcopalians;  or  rather  I 
have  defended  myself  and  my  denomination  when  they  have 
been  assailed  by   them;  but,'  said   I,  'I   have   laid   aside   the 


254  THE    BAPTISMS   OF    FIRK    IN    THE    AMERICAN    CHURCH. 

polemic  armor  long  since,  and  I  felt  it  my  duty  to  preach,  breth- 
ren, upon  brotherly  love.'  Well,  then  I  sat  down.  Up  jumped 
a  Calvinistic  brother,  and  said,  'How  glad  I  am  to  hear  Brother 
Bangs  speak  in  that  language!  I  fought  him,  and  he  has  fought 
me,  but  now  I  feel  like  giving  him  my  hand. '  He  held  out  his 
hand  and  I  seized  it,  and  we  had  a  time  of  rejoicing  there  to- 
gether. Well,  that  is  just  my  feeling.  I  feel  as  tho  it  was  my 
duty  to  preach  principally  upon  experimental  and  practical  reli- 
gion, and  I  am  ready  to  give  the  right  hand  of  fellowship  to  every 
man  that  will  join  me  upon  that  theme.  Now,  the  great  ques- 
tion remains,  Shall  this  revival  continue?  I  think  it  may  con- 
tinue, and  it  ought  to  continue.  It  depends  upon  the  fidelity 
of  the  people  of  God  whether  it  shall  or  not.  If  the  professors 
of  religion  could  be  induced  to  go  forward,  press  on,  and  fix 
their  minds  upon  the  mark,  as  Paul  did,  the  revival  of  religion 
would  continue  to  spread.  He  fixed  a  mark  at  which  he  aimed, 
and  so  must  professors  of  religion.  We  must  always  fix  our 
minds  upon  that  mark,  and  aim  at  it.  And  what  is  that,  short 
of  holiness  of  heart,  of  life,  and  of  conversation?  And  if  we 
can  all  feel  the  quickening  influences  of  the  Holy  Spirit  upon 
our  hearts,  urging  us  forward  to  take  up  our  cross  and  follow 
the  Lord  Jesus,  He  certainly  will  not  forsake  His  church,  but 
will  continue  to  pour  out  His  Spirit  more  and  more  abundantly. " 

Dr.  Chambers  also  remarks  that  the  revival  of  1858  fur- 
nished remarkable  illustration  and  verification  of  the  power  of 
The  Power  of    prayer.     He  gives  numerous  illustrations  of  it  in 

Prayer.  his  memorial  volume.  The  late  Dr.  S.  I.  Prime, 
editor  of  the  New  York  Observer^  in  his  "  Twenty-five  Years  of 
Prayer  in  Fulton  Street  Prayer-Meeting,"  gathered  up  a  vol- 
ume of  these  illustrations,  that  has  done  much  toward  restoring 
in  many  Christians  the  old  faith  in  the  power  of  prayer. 

But  perhaps  the  most  far-reaching  of  all  the  results  of  this 
great  awakening  has  been  its  influence  on  the  laity  in  the 
churches.     Dr.  Chambers,  regarding  this  point,  says: 

"The  place  of  the  lay  element  in  the  diffusion  of  the  Gos- 
Placeofthe  pel  is  another  point  which  the  Noon  Meetings 
Laity  Found,  have  contributed  to  bring  out  and  establish  with 
precision  and  clearness. 

"  In  these  services,  the  responsibility  for  interest  and  success 
has  been  made  to  rest  upon  the  laity  as  such.  It  is  true,  clergy- 
men were  not  excluded,  but,  on  the  contrary,  were  gladly  wel- 


THIRD    ERA    OF    REVIVALS. 


'55 


corned.  Very  many  of  various  names  have  attended  from  time 
to  time,  and  have  often  added  largely  to  the  interest  and  in- 
structiveness  of  the  occasion  by  their  fervent  intercessions  and 
their  judicious  and  pointed  addresses.  Still,  the  hour  and  the 
place  of  meeting  show  that  no  reliance  was  placed  upon  any 
special  agency  and  influence  of  the  clergy.  The  assembly  was 
designed  for  persons  actively  engaged  in  secular  pursuits — that 
they  might  be  refreshed  amid  the  toils  and  cares  of  life  by  a 
daily  season  of  prayer  and  praise,  and,  in  accordance  with  the 
apostolic  precept,  'Exhort  one  another  daily,'  by  simple,  un- 
studied words  of  mutual  exhortation.  This  end,  we  have 
already  seen,  was  fully  accomplished.  Christians  found  it  good 
to  be  there.  They  loved  the  place  of  mid-day  prayer.  They 
found  their  hearts  cheered  and  their  souls  edified  by  the  exer- 
cises. Simple  as  these  exercises  were,  free  from  any  factitious 
excitement,  destitute  of  aught  which  could  minister  to  other 
than  religious  tastes,  they  were  found  to  possess  a  charm  which 
induced  men  to  make  it  a  point  to  attend  them,  and  to  partici- 
pate actively  in  them,  as  the  Lord  gave  the  ability  and  the 
opportunity. 

"  Had  this  been  all,  the  intention  and  desire  of  the  origina- 
tors of  the  enterprise  would  doubtless  have  been  fully  gratified. 
But  it  was  not  all.  A  kind  Providence,  here,  as  so  often  else- 
where, made  the  results  of  the  movement  far  outstrip  the  views 
of  its  projectors.  Such  a  meeting  could  not  long  remain  a  mere 
scene  of  enjoyment  however  pure  and  spiritual,  a  place  only 
of  comfort,  and  exhilaration,  and  rest.  The  rest  remaineth  for 
the  people  of  God.  It  is  not  enjoyed  here,  save  in  a  qualified 
sense.  Life  is  a  season  of  work,  and  the  true  Christian  asks 
day  after  day,  'Lord,  what  wilt  Thou  have  me  to  do?'  and  asks 
it,  not  as  Pilate  did  his  weighty  inquiry,  without  waiting  for 
the  answer,  but  with  an  earnest  desire  to  run  with  enlarged 
heart  in  the  way  of  the  Lord's  commandments.  The  opening 
for  Christian  activity  in  this  case  soon  showed  itself. 

"  Requests  for  prayers  for  impenitent  or  awakened  persons, 
presented  sometimes  by  the  parties  themselves,  but  more  gen- 
erally by  their  friends,  began  to  multiply.  And  the  voice  of 
intercession  became  daily  more  tender  and  tearful  and  urgent 
and  importunate.  God's  people  wrestled  with  Him  like  the 
patriarch  of  old,  and  at  times  the  place  became  a  Bochim. 

"  Now,  it  was  impossible  for  men  with  Christian  hearts  to 


256  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

join  sincerely  in  such  supplications,  and  then  sit  still.  It  was 
impossible  for  souls  touched  with  the  love  of  Jesus  to  have  the 
condition  of  Christless  persons  brought  habitually  before  them, 
and  yet  remain  unconcerned  and  inactive.  The  fire  burned 
within,  their  own  minds  got  into  a  glow,  and  out  of  the  abun- 
dance of  the  heart  the  mouth  spoke.  They  began  to  work  for 
Christ  and  for  the  conversion  of  sinners.  They  conversed  in 
private  with  impenitent  friends,  they  invited  them  to  the  Noon 
Meeting,  when  that  overflowed  they  instituted  other  meetings 
of  a  similar  kind,  they  distributed  tracts  and  handbills  and 
books,  they  made  it  part  of  their  business  to  labor  in  one  or 
all  of  these  ways,  and  they  expended  time  and  pains  and  money 
in  such  labor. 

"  Of  course,  it  is  not  meant  that  this  was  now  done  for  the 
first  time;  for  earnest  Christians  have  always  been  engaged 
more  or  less  in  doing  good  in  these  or  in  similar  ways.  But 
the  thing  was  now  done  on  a  broader  scale,  by  a  larger  number 
of  persons,  and  with  a  greater  proportion  of  immediate  success. 
The  Noon  Prayer-Meeting  was  a  laymen's  meeting  from  the 
commencement,  and  its  success  acted  directly  upon  laymen  in 
revealing  to  them  the  immense  amount  of  unemployed  talent 
which  they  wrapped  up  in  a  napkin,  and  in  stimulating  them 
to  an  active,  diligent,  and  conscientious  use  of  their  faculties 
and  opportunities.  The  too  common  notion  that  the  minister, 
with  possibly  the  elders  and  deacons,  is  to  do  all  the  work  in 
applying  the  Gospel  to  the  hearts  of  men,  and  that  the  main 
body  of  believers  are  to  be  gently  wafted  to  heaven  'on  flowery 
beds  of  ease,'  was  effectually  broken  up.  The  true  conception 
of  the  church,  given  so  often  by  the  Apostle,  as  a  living  organ- 
ism composed  of  various  parts,  each  of  which  is  indispensable 
to  the  integrity  and  perfection  of  the  whole,  was  beautifully 
brought  out  and  exemplified." 

The  revival  of  1858,  therefore,  brought  out  the  great  ele- 
ment of  power  in  the  living  membership  of  the  churches; 
Preparation     brought  it  into  practical  unity,  and  organized  it 

for  Later  so  that  it  is  waiting  to  be  used  in  the  work  of  the 
Work,  world's  evangelization  with  the  utmost  effective- 
ness, when  the  ministry,  to  whom  has  been  entrusted  the  lead- 
ership in  this  great  enterprise,  shall  receive  the  baptism  of  the 
Holy  Spirit. 


THIRD    ERA    OF    REVIVALS.  257 


II.   Fruits  of  the   Awakening    in  Typical  Revivals. 
I.   Revivals  tinder  Dr.    Theodore  L.    Cuyler's   Ministry. 

WRITTEN    BY   DR.    CUYLER. 

During  my  long  and  happy  ministry  of  almost  half  a  century 
I  have  enjoyed  several  seasons  of  abundant  outpourings  of  the 
In  Burlington,  Holy  Spirit  upon  the  churches  under  my  charge. 
New  Jersey.  But  there  have  been  three  of  these  revivals  which 
deserve  a  place  in  your  volume.  The  first  one  occurred  during 
my  ministerial  youth — in  the  little  Presbyterian  church  of 
Burlington,  N.  J.  The  congregation  was  small,  without  a 
single  experienced  Christian  worker  in  it;  and  a  cloud  of  dis- 
couragement seemed  to  overhang  us.  One  day — in  January, 
1848 — the  wife  of  one  of  my  two  elders  came  to  me,  and  said 
that  her  son  was  under  deep  conviction  of  sin.  He  had  been 
awakened  by  the  faithful  conversation  of  a  young  girl  who  had 
come  to  bring  some  newly  bound  shoes  to  her  husband's  shoe- 
store.  I  said  to  her,  "Will  you  open  your  house  for  a  prayer- 
meeting  to-night?"  She  gladly  assented,  and  we  both  sallied 
out  to  invite  our  church-members  to  attend — which  was  no 
very  formidable  task. 

When  I  came  to  her  house  I  found  it  packed  to  the  door,  and 
a  strangely  solemn  atmosphere  pervaded  the  room.  I  had  had 
no  experience  in  conducting  revival-services;  but  the  Holy 
Spirit  was  present  in  great  power,  and  the  meeting  conducted 
itself.  An  old  Christian  mechanic,  who  stuttered  terribly,  began 
to  pra)',  and  the  words  flowed  as  smooth  as  oil!  At  the  end  of 
an  hour  I  attempted  to  close  the  meeting,  but  the  people  would 
not  go.  Three  different  times  I  pronounced  the  benediction; 
and  it  was  nearly  eleven  o'clock  when  the  last  person  left  the 
house.  I  have  attended  thousands  of  prayer-meetings  since 
that  evening;  but  none  that  ever  seemed  to  me  so  nearly  like  a 
"  Pentecost"  as  that  wonderful  gathering  in  that  shoe-dealer's 
house.  The  flame  thus  kindled  spread  through  the  little  church, 
and  for  three  weeks  we  had  meetings  every  night.  Some 
scenes  that  occurred  reminded  me  of  Charles  G.  Finney's  ex- 
periences, seventy  years  ago,  in  Rome  and  Rochester  and  Utica, 
and  other  towns  where  he  was  laboring.  The  Burlington 
church  was  "Old  School  Presbyterian,"  and  as  little  inclined 
to  excitements  as  a  Quaker  meeting.  But  so  powerful  was  the 
17 


258  THE    r!APTIS^[S    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

work  of  the  Divine  Spirit,  that  in  one  of  our  solemn  prayer- 
meetings,  a  wild  youth  (who  had  strayed  in  there)  was  seized 
with  convulsions,  and  broke  into  outcries  after  the  fashion  of 
those  in  Kentucky  early  in  this  century.  On  another  evening, 
the  shoe-dealing  elder — who  had  never  made  a  public  prayer 
in  his  life — arose  and  exclaimed  "  Oh,  my  daughter!  my  daugh- 
ter!" and  burst  into  prayer  for  his  daughter  who  sat  near  him. 
The  assembly  were  all  in  tears;  and  that  man's  tongue  thus 
unloosed  was  never  sealed  up  again.  Several  remarkable  con- 
versions took  place,  and  at  the  next  communion-season  the 
number  of  the  little  church  was  exactly  doubled.  That  was 
my  first  revival ;  and  it  was  worth  more  to  me  than  my  best 
year  in  the  Theological  Seminary.  The  Rev.  Dr.  George  W. 
Bethune  (then  in  Philadelphia)  heard  of  the  rich  work  of  grace 
we  were  enjoying,  and  sent  me  word :  "  Let  me  come  and  preach 
for  you;  I  want  to  come  and  catch  some  of  the  baptism."  He 
came,  and  gave  us  one  of  his  best  sermons.  It  is  always  easy  to 
preach  during  a  revival ;  sermons  seem  to  preach  themselves. 
I  look  back  now  to  that  blessed  awakening  in  Burlington — 
forty-six  years  ago — as  about  as  near  to  an  ideal  work  of  grace 
as  I  have  ever  witnessed. 

During  my  seven  years  of  pastorate  in  the  Market  Street 
"  Dutch  Reformed"  Church  in  New  York,  occurred  two  very 
In  Market  St.,  powerful  visitations  of  the  Holy  Spirit.  One 
New  York.  of  them  occurred  in  1856,  and  the  second  one 
began  in  January,  1858.  That  was  the  year  of  the  extraordinary 
revival  with  which  the  new  "  Fulton  Street  Prayer-Meeting" 
was  so  intimately  associated,  and  which  spread  over  the  whole 
country  and  into  foreign  lands.  Market  Street  Church  was  one 
of  the  first  to  catch  the  early  droppings  of  that  glorious  shower. 
A  special  day  of  prayer,  in  January,  was  the  beginning  of  the 
work  with  us.  Very  soon  the  whole  city  was  stirred;  and  then 
came  that  remarkable  series  of  noonday  prayer-meetings  which 
were  the  peculiar  feature  of  the  great  revival  of  1858.  I  had 
the  privilege  of  conducting  the  first  service  in  "Burton's 
Theatre"  (in  Chambers  Street) ;  it  was  held  under  the  direction 
of  a  committee  of  the  Young  Men's  Christian  Association.  On 
the  next  day  Dr.  Robert  M.  Hatfield  led  the  service;  and  on 
the  third  day  Henry  Ward  Beecher  was  the  leader,  and  deliv- 
ered one  of  the  most  famous  and  powerful  addresses  that  ever 
fell  from  his  eloquent  lips.     I  threw  myself  into  that  revival- 


THIRD    ERA    OF    REVIVALS. 


^59 


work  with  all  my  might  and  main,  and  led  the  first  noonday- 
meetings  in  the  Ninth  Street  Reformed  Dutch  Church,  and  in  a 
hall  on  lower  Broadway.  New  York  never  had  such  a  spiritual 
shaking  since  the  times  of  Finney  and  Joel  Parker,  of  Arthur 
Tappan  and  Joshua  Leavitt,  twenty-five  years  before.  At  the 
end  of  six  months — during  which  I  took  part  in  public  services 
almost  every  day — ^I  went  off  to  Saratoga  and  the  White  Moun- 
tains for  some  rest.  The  tokens  of  the  Holy  Spirit's  presence 
met  me  at  every  place,  and  daily  prayer-meetings  were  almost 
universal.  That  was  probably  the  most  extraordinary  and 
widespread  revival  ever  known  on  this  continent. 

My  ministry  as  the   first  pastor  of  the  Lafayette  Avenue 

Presbyterian    Church   in  Brooklyn  commenced  on  the  8th  of 

In  Lafayette    April,    i860.      From    its    infancy,   that    beloved 

Avenue,  church  (which  is  still  to  me  as  the  "  apple  of 
Brooklyn.  mine  eye")  has  been  blessed  with  frequent  out- 
pourings of  the  Divine  Spirit.  It  was  under  one  of  those  gra- 
cious showers  that  we  entered  our  new  church  edifice  in  March, 
1862.  Another  season  of  quickening  was  enjoyed  in  1864.  But 
the  most  remarkable  revival  which  that  church  ever  experienced, 
— and  one  of  the  most  remarkable  ever  known  in  Brooklyn — 
occurred  two  years  afterward.  It  commenced  on  the  first 
evening  of  the  "Week  of  Prayer" — January  8,  1866;  when,  on 
a  fearfully  cold  evening,  a  large  number  of  the  young  people 
held  their  weekly  meeting  at  my  house.  On  Friday  evening  of 
that  week,  amid  a  crowd  of  worshipers,  two  prominent  men 
arose,  and  requested  the  prayers  of  God's  people  for  their  con- 
version. The  assembly  was  thrilled,  and  that  service  aroused 
the  whole  church.  For  several  successive  weeks,  services  were 
held  every  evening.  Meetings  for  young  ladies  and  for  boys 
were  held  in  the  afternoons;  and  the  regular  Monday  evening 
"  Young  People's  Meeting"  required  two  large  houses  to  accom- 
modate them.  After  every  evening  service  I  held  a  meeting 
for  inquirers  in  my  large  study  adjoining  the  lecture-room. 

As  the  good  work  had  begun  among  our  own  people,  so  it 
A  Typical       was  carried  on  by  them  without  seeking  for  any 

Revival.  external  assistance.  That  is  the  normal  type  of  a 
church-revival — when  all  ^''  the  people  have  a  mind  to  work." 

At  our  first  sacramental  season — in  March — one  hundred 
and  forty  souls  were  received  into  church-fellowship,  in  the 
presence  of  a  multitude  who  thronged  the  vestibules  and  over- 


26o  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

flowed  into  the  street!  The  good  work  went  on  until  the  next 
summer;  and  the  whole  number  received  into  membership 
amounted  to  three  hundred  and  thirty — of  whom  about  one 
hundred  were  heads  of  families.  Some  of  the  young  converts 
started  a  Mission  School,  in  Warren  Street,  and  as  a  memorial 
of  the  blessed  revival  they  named  it  the  "  Memorial  Mission 
Chapel. "  It  afterward  grew  into  the  prosperous  "  Memorial 
Presbyterian  Church,"  now  under  the  successful  ministry  of  the 
Rev.  Dr.  Thomas  A.  Nelson  on  Seventh  Avenue. 

Several  other  precious  revival-seasons  have  occurred  in  the 
Lafayette  Avenue  Church;  but  none  which,  in  extent  and  far- 
reaching  power,  equaled  the  one  in  1866.  Mr.  Dwight  L. 
Moody— at  our  invitation — held  a  series  of  meetings  (in  1872) 
in  our  auxiliary  chapel  on  Cumberland  Street,  and  there  he 
prepared  his  first  "  Bible  readings"  which  have  since  become  so 
famous  and  effective.  The  fire  kindled  by  Brother  Moody 
spread  through  the  whole  church,  and  one  hundred  and  fifty 
converts  were  received  into  membership.  He  is  the  only 
evangelist  whom  I  have  ever  invited  to  labor  in  my  church — 
altho  they  afterward  united  with  several  neighboring  churches 
in  union  services  conducted  by  that  wise  and  faithful  evangelist, 
the  Rev.  B.  Fay  Mills.  It  has  always  been  my  custom  to  rely 
upon  the  blessings  which  God  might  vouchsafe  to  the  labors  of 
the  pastor,  the  Sabbath-school  teachers,  and  our  own  people. 
There  is  a  wide  field  in  this  land  for  wise  and  earnest  evange- 
lists— especially  among  the  non-church-going  classes  in  our 
cities;  but  I  hold  that  it  is  the  duty  and  the  delight  of  every  church 
to  S07V  their  own  seed  and  to  7-eap  their  own  harvests.  It  has  been 
my  usual  experience  that  revivals  have  begun  suddenly,  and  at 
times  when  they  were  not  predicted.  God  is  a  sovereign  in 
bestowing  spiritual  blessings.  We  should  be  always  working, 
and  always  praying  and  always  watching  for  the  tokens  of  His 
presence,  but  the  secret  of  success  in  all  revivals  is  to  co-operate 
with  the  Holy  Spirit. 

2.   Revivals  under  Henry   Ward  Beecher,  in  Plymouth  Church. 

Reminiscences  of  Rev.  S.  B.  Halliday.— Mr.  Beecher 
commenced  his  ministry  in  Plymouth  Church  in  October,  1847, 
and  continued  his  pastorate  until  his  death,  March,  1887,  a 
period  of  forty  years.  During  these  years  4,934  persons  were 
admitted  to  the  church ;  on  profession,  3,039;  by  letter,  1,895. 


THIRD    ERA    OF    REVIVALS.  261 

For  some  twenty  years  I  was  associated  with  Mr.  Beecher, 
and  to  me  was  assigned  by  him  the  entire  pastoral  work  of  the 
church.  There  was  no  communion  in  the  twenty  years  of  my 
association  with  him,  when  there  were  not  additions  to  the 
church ;  and  this  is  true,  I  think,  of  the  whole  period  of  Mr. 
Beecher's  ministry  of  forty  years.  I  think  the  largest  number 
of  additions  in  one  year  was  442,  369  being  on  profession. 
In  many  years,  the  admissions  considerably  exceeded  100. 
No  outside  assistance  was  called  in  during  this  period  of  forty 
years,  or,  at  least,  none  of  which  I  am  advised,  Mr.  Beecher 
always  doing  the  preaching.  I  think  that,  through  his  preach- 
ing, and  the  good  lives  of  many  of  the  people,  and  the  work  in 
the  prayer-meetings,  there  was  almost  constantly  a  revival 
atmosphere  about  the  church.  And  yet  there  was  never,  during 
my  connection  with  it,  anything  like  the  ordinary  revivals, — no 
extra  services,  no  inquiry  meetings;  but,  at  the  spring  com- 
munions, it  was  seldom  that  less  than  from  100  to  150  were 
admitted.  Sometimes  brethren  would  be  very  desirous  that 
some  evangelistic  service  might  take  place,  but  the  pastor 
discouraged  it  and  it  was  not  undertaken. 

From  my  standpoint,  I  believe  the  "Friday  evening  talks,' 
were  wonderfully  influential  in  keeping  alive  the  interest  that 
The  Friday  made  Mr.  Beecher's  ministry  such  a  success.  At 
Evening  Talks,  the  same  time,  the  pulpit  was  always  in  sympa- 
thy with  the  prayer-meeting,  from  which  it  was  the  rarest  thing 
for  the  pastor  to  be  absent.  I  can  not  think  of  the  prayers  in 
Plymouth  pulpit,  and  be  surprised  that  there  was  so  much,  in 
all  the  years,  characteristic  of  revivals. 

There  are  other  ministries,  not  wholly  dissimilar  to  Mr. 
Beecher's,  in  which  there  are  constant  manifestations  of  God's 
presence  in  the  awakening  and  conversion  of  souls;  why  should 
not  this  be  more  universally  the  history  of  our  churches?  Is 
there  any  tendency  in  this  direction?  Do  ministers  and 
churches  desire  it?  Or  is  there  not  a  conviction  or  belief  that 
it  is  impracticable,  if  not  impossible? 

The  history  of  Mr.  Beecher's  labors  in  Plymouth  Church 
furnishes  a  good  illustration  of  the  importance  and  power  of 
The  Power      personal  effort,  on  the  part  of  the  living  Christians 
of  Personal      in  the  church,  for  the  salvation  of  sinners.     The 
Effort.  ingatherings  were  largely  the  result  of  the  faith- 

ful and  continuous  efforts  of  such  pious  and  consecrated  souls. 


262  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Looking  back  over  my  long  years  of  observation  and  experi- 
ence, I  desire  to  give  my  testimony  to  such  personal  work,  and 
to  emphasize  its  importance  by  both  pastor  and  private  mem- 
bers. I  trust  that  it  will  not  be  thought  to  be  out  of  place  to 
do  so  in  this  connection.  I  have  known  many  cases  where  in- 
dividuals, men  and  women  both,  by  personal  effort  with  others, 
were  always  leading  souls  to  the  Savior;  just  as  successfully 
at  one  period  of  the  year  as  another,  and  never  retarded  or  hin- 
dered in  their  work  when  there  was  not  the  least  manifestation 
in  their  churches.  Looking  back  over  the  last  fifty  or  sixty 
years,  I  can  think  of  a  large  number  of  plain  men  and  women, 
with  hearts  set  on  doing  good,  who  were  wonderfully  successful 
in  winning  souls  to  Christ. 

Harlan  Page,  whose  life  was  published  by  the  American 
Tract  Society,  is  a  wonderful  illustration  of  that  of  which  I  am 
writing.  I  knew  him  intimately  for  years  and  until  his  death, 
and  prayed  with  him  when  he  seemed  dying.  His  ordinary 
appearance  had  nothing  in  it  at  all  striking;  he  was  unassum- 
ing, unpretentious,  and  quietness  itself.  I  think  I  never  knew 
a  more  modest  man;  and  yet  he  was  committed  to  soul-saving, 
and  it  was  estimated  that  through  his  personal  agency  one  hun- 
dred souls  had  been  converted.  It  was  not  his  eloquence  of 
speech  that  enabled  him  to  command  attention,  and  gave  him 
power  with  men ;  for  he  was  slow  of  speech,  and  in  language, 
while  not  deficient,  he  was  not  at  all  remarkable,  even  as  a  con- 
versationalist. He  was  specially  intelligent  in  Christian  and 
Bible  lore.  In  social  meetings  he  spoke  in  such  mild  tones,  it 
required  closest  attention  to  hear  and  follow  him.  I  never 
saw  him  make  a  gesture;  but  speaking  to  his  brethren,  or  to 
the  impenitent,  his  voice  seldom  faltered,  but  his  eyes  were 
watery.  He  worked  intuitively;  he  saw  at  once,  as  opportuni- 
ties occurred  when  to  speak,  what  to  say,  and  how  to  say  it. 
He  was  so  intent,  so  absorbed  by  the  love  that  he  bore  to  the 
Master,  that  it  was  instinctive  in  him  to  improve  providential 
opportunities.  Going  from  evening  meetings,  he  would  take 
some  young  man  by  the  arm  and  preach,  in  his  sweet,  tender 
way,  of  the  importance  of  commencing  a  religious  life.  One 
case  that  I  knew  of  personally  was  that  of  a  young  man  who 
became  subsequently  an  officer  in  a  Presbyterian  church,  and 
mayor  of  the  large  city  in  which  he  lived.  Two  young  men, 
brothers,  through  his  efforts  became  devout  Christians,  entered 


THIRD     ERA    OF    REVIVALS.  263 

the  ministry,  became  pastors  of  Presbyterian  churches,  and 
continued  in  the  same  pastorates  for  forty-five  or  fifty  years, 
dying  but  a  few  years  since.  In  Connecticut,  for  years  before 
Mr.  Page  removed  to  New  York,  he  labored  as  constantly  and 
as  successfully  as  he  did  in  the  great  city. 

A  young  woman,  connected  with  a  Bible  class  I  was  teach- 
ing, is  an  illustration  or  example  of  what  I  am  attempting  to 
A  Typical       show — ^that  it  is  not  unreasonable  to  look  for  fruit 
Case.  in  connection  with  proper  efforts  for  the  conver- 

sion of  souls.  This  young  woman  was  one  of  the  most  un- 
promising creatures  that  I  ever  attempted  to  do  anything  for. 
Her  sister,  a  devout  Christian,  induced  her  to  join  my  Bible 
class.  Their  father  was  an  irreligious  man,  a  ward  constable; 
the  mother  was  a  member  of  one  of  the  Reformed  churches,  and 
was  a  confirmed  invalid ;  so  that  she  could  give  little  or  no 
attention  or  care  to  the  poor  child,  who  had  reached  her  fifteenth 
year  at  the  period  at  which  I  am  writing.  She  was  rude,  un- 
restrained, and  reckless ;  acting  in  the  class  as  if  she  were  try- 
ing to  do  all  she  could  to  annoy  me,  and  prevent  the  rest  of  the 
class  from  paying  any  attention  to  the  teacher.  I  was  exceed- 
ingly tried,  but  was  enabled  to  keep  the  peace  and  not  allow  her 
to  suppose  but  that  I  was  entirely  unobservant  of  her  behavior. 
I  called  occasionally  at  her  residence,  saying  but  little  to  her, 
tho  always  conversing  and  praying  with  her  mother.  After 
months  I  could  perceive  some  slight  change  in  her  deportment. 
Presently  there  was  the  strictest  attention,  and  anon  there  was 
an  anxious  countenance.  Convinced  that  the  Lord  had  taken 
her  in  hand,  I  felt  it  wisdom  to  leave  Jane  in  His  care.  There 
were  some  inquirers  among  the  scholars,  and  I  appointed  a 
meeting  for  them  in  the  session-room  at  the  close  of  the  school. 
Jane  and  her  good  sister  were  the  first  to  enter  the  room.  I 
have  rarely  met  a  person  under  deeper  conviction  than  that 
wild  girl  manifested  that  Sunday  afternoon :  she  saw  so  keenly 
her  guilt  and  wickedness,  there  was  nothing  left  for  me  but  to 
direct  her  to  a  sin-forgiving  God,  who  had  already  brought  her 
to  ask.  What  must  I  do  to  be  saved?  I  had  but  a  few  words  to 
speak  to  her,  as  God  had  swept  away  her  refuges,  and  I  be- 
sought Him  to  clear  away  all  obstructions  that  separated  her 
from  the  Savior.  Monday  morning,  before  sunrise,  she  came 
with  her  good  sister  to  my  house,  to  tell  me  the  deliverance 
she  had  found.     Her  face  was  bright  and  radiant  in  her  new- 


264  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

found  joy  and  peace — a  most  wonderful  change  since  Sunday 
evening.  Slie  immediately  began  the  work  of  showing  to 
others"  what  a  Savior  she  had  found."  She  brought  additional 
scholars  to  the  Bible  class,  and  would  bring  her  friends  to  the 
prayer-meetings  of  the  class,  Monday  evening,  and  to  weekly 
meetings  of  the  church.  She  took  a  class  in  the  Sunday-school, 
and  kept  it  until  all  her  scholars  were  indulging  Christian  hope. 
In  time  another  class  was  given  her,  all  of  whom  were  hopefully 
converted,  and  united  with  the  church.  Another  enterprise  she 
engaged  in  almost  in  the  beginning;  it  was  taking  a  large 
block,  in  which  some  one  hundred  families  resided,  whom  she 
visited  every  month,  leaving  a  tract  with  each  family,  and 
holding  a  prayer-meeting  every  month,  to  which  all  the  families 
were  invited.  At  the  stated  meetings  of  the  church,  Jane  was 
like  a  fixture.  Seemingly  only  a  providence  could  prevent  her 
attendance;  and  for  years  she  would  bring  with  her  some  one 
or  more  from  her  tract  district,  or  some  friend.  She  seldom 
came  alone.  Her  life,  as  long  as  I  kept  trace  of  it,  is  represented 
in  what  I  have  already  written ;  leaving  New  York  I  could  not 
keep  up  the  personal  inspection  such  as  traced  above.  I  would 
not  venture  even  to  estimate,  much  less  to  state,  the  number  of 
souls  she  was  privileged  to  lead  to  the  Savior;  but  I  am  sure 
a  multitude  give  thanks  to  God  for  her  agency  in  leading  them 
to  a  Christian  life. 

I  did  not  dream,  when  commencing  this  article,  of  launch- 
ing out  into  what  seems  such  a  digression;  but  a  deep  convic- 
Motive  for  tion  of  the  ^desirableness  of  a  continued  revival 
Digression.  condition  and  spirit  prompts  me  to  what  I  am 
writing.  Can  there  fail  to  be  revivals  in  a  church  that  contains 
one  such  Christian,  or  several  such  Christians,  as  "  Harlan 
Page,"  or  the  "wild  Jane"  whom  I  have  described?  Do  not 
imagine  that  there  are  but  a  few  isolated  cases  like  them.  In 
my  personal  observation  and  work,  as  I  look  back  over  the 
sixty-five  years,  I  could  fill  a  large  volume  with  accounts  of 
blessed  men  and  women,  young  and  old,  whose  story  it  seems 
to  me  would  electrify  and  inspire  any  Christian  heart. 

vSorrowfully  I  write  it,  there  are  a  great  many,  many  pastors, 
who  seem  to  have  no  tact  for,  and  I  fear  some  who  have  no 
disposition  to  enter  upon,  this  personal  work,  "  out  of  the  pul- 
pit," hand  to  hand  with  their  people.  Is  there  one  minister  in 
five  that  has  come  in  personal  religious  contact  with  even  a 


THIRD    ERA    OF    REVIVALS.  265 

half  of  his  people?  It  can  not  but  be  a  matter  of  sadness  to  be 
obliged  to  conclude  that  four  fifths  of  the  ministers  in  this 
country  do  not  come  into  anything  like  familiar  personal  con- 
tact and  acquaintance  with  the  spiritual  condition  of  the  souls, 
of  whose  spiritual  welfare  they  have  voluntarily  assumed  charge. 

I  was,  at  eighteen  years  of  age,  led  to  feel,  that  since  God  had 
done  so  much  for  me,  I  should  try  and  tell  the  story  to  others, 

Personal  and  if  possible  do  good  to  them.  I  shall  never 
Experience,  forget  my  first  attempt — the  street,  the  stoop  to 
the  house  on  Hudson  Street.  How  my  limbs  shook,  as,  fear- 
ing to  knock,  I  went  back  down  to  the  sidewalk  without  touch- 
ing the  knocker;  and  then  conscience,  taking  a  hand,  drove  me 
back  again  to  the  knocker  which  I  touched  but  lightly.  The 
door  was  opened  by  the  lady  I  called  to  see.  What  a  broken 
message  I  tremblingly  delivered;  and  then,  following  with  a 
short  prayer,  left!  The  ice  was  broken,  and  only  a  little  time 
of  practise  elapsed  before  I  was  as  much  at  ease  in  such  work 
as  I  could  be.  I  have  kept  the  habit  for  sixty-five  years,  and 
the  review  is  a  joy  and  gladness. 

Some  ministers  say  they  can  not  do  pastoral  work.     Mr. 

Beecher  said  he  could  not  and  would  not.     I  once  arranged  to 

Beecher  as  a    have  the  Lord's  Supper  administered  to  a  lady 

Pastor.  in  the  last  stages  of  consumption,  without  saying 
I  should  have  Mr.  Beecher  administer  it.  The  husband  of  the 
lady  had  asked  Mr.  Beecher  to  visit  her;  and,  in  the  presence 
of  the  husband,  he  called  me  to  him,  and  requested  me  to  go 
and  call  on  her.  I  informed  Mr.  Beecher  that  I  had  arranged 
for  the  service,  and  that  I  wanted  him  to  administer  it,  and  he 
consented.  Reaching  the  house,  we  were  conducted  to  the 
room  where  we  found  the  lady  sitting  up,  dressed  in  white,  with 
her  husband  and  two  or  three  friends.  I  saw  at  once  that  Mr. 
Beecher  did  not  feel  at  home.  After  reading  a  short  passage 
of  Scripture  and  making  a  few  remarks  and  a  prayer,  he  pro- 
nounced the  benediction.  He  never  seemed  to  me  so  unjust  to 
himself  as  in  this  service ;  and  he  felt  more  keenly  than  I  did. 
He  stepped  as  if  he  were  treading  on  something  that  would 
break  unless  he  trod  very  softly,  and  so  proceeded  down  to  the 
street;  and  as  from  the  last  step  he  struck  the  flagging,  with  a 
sort  of  thud  and  a  jerk  of  both  arms  downward,  looking  at  me 
he  said:  "If  I  preach,  it  spoils  me  for  pastoral  work,  and  if  I 
do  pastoral  work,  it  SDoils  me  for  preaching;    but  if  I  should 


266  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

stop  preaching  and  do  nothing  but  pastoral  work  I  could  cut  a 
big  swath,  don't  you  think  I  could?"  To  which  1  simply  re- 
plied: "  I  would  like  to  see  you  try  it." 

To  all  of  God's  dear  ministers  I  would  suggest  the  query, 
whether  it  would  not  be  practicable  to  form  a  class  of  some  of 

Pastoral  ^^®  most  impressible  young  people  of  both  sexes, 
Method  Sug-    in  their  congregations;    or,  if  thought  better,  to 

gested.  attempt  with  not  more  than  one  or  two,  and  edu- 
cate and  encourage  them  to  enter  upon  this  personal  work  for 
others.  I  am  confident  that  such  a  work  would  be  accomplished 
in  a  great  majority  of  our  churches  of  all  denominations;  and 
as  confident  that  while  continued  it  would  be  fruitful  of  the 
most  blessed  results.  This  work  were  better  carried  on  and 
accomplished  without  any  notoriety.  Let  the  pastor  invite  one 
or  more  at  a  time  to  his  study,  and  in  such  ways  as  he  may 
deem  best  begin  the  enlistment.  Of  course,  it  follows  that  the 
pastor's  own  heart  is  to  be  thoroughly  in  sympathy  and  com- 
mitted to  the  enterprise.  It  would  be  very  desirable,  while  the 
pastor  works  with  men,  young  or  older,  that  the  pastor's  wife, 
or  some  discreet,  pious  woman,  should  labor  among  the  women, 
not  only  the  young,  but  the  more  advanced  in  the  church  and 
congregation.  Let  there  be  no  proclamation  of  it,  but  a  simple, 
quiet,  personal,  individual  approach. 

Such  personal  effort,  such  appreciation  of  its  place  and  im- 
portance, and  such  intelligent  pastoral  training  for  it  are,  I  am 
convinced,  among  the  necessary  requisites  for  the  highest 
measure  of  success  in  the  work  of  the  ministry  and  the  church ; 
especially  in  such  large  and  popular  organizations  as  Plymouth 
Church. 

SECTION    SECOND. 

The  Work  of  the  Typical  Revival  Leaders,  Moody  and 
Mills. 

The  revival  work  of  this  period  has  been  largely  character- 
ized by  the  spirit  of  Christian  union.  The  various  denomina- 
tions have  combined  their  forces  on  the  basis  of  the  great 
essential  doctrines  of  salvation,  and  unitedly  carried  on  their 
campaigns  for  giving  the  Gospel  to  a  city  or  a  region.  Salva- 
tion for  sinners  by  the  blood  of  the  atonement  has  been  the 
watchword  with  those  who  have  been  largely  an'd  permanently 


THIRD    ERA    OF    REVIVALS.  267 

successful.  They  have  depended  upon  this,  rather  than  upon 
sensation  and  claptrap.  The  freeness  of  divine  grace,  and  of 
the  offer  of  salvation,  have  been  emphasized,  rather  than  the  law, 
— the  latter  having  sometimes  been  minimized  in  its  preaching 
or  in  its  requirements,  to  the  detriment  of  the  work  and  results. 

In  its  later  phases  peculiar  stress  has  been  laid  upon  the 

stewardship   of    the   Christian,    and    his    obligation    to   make 

Christian        Christ's  service  the  supreme  thing  in  all  his  life 

Stewardship,    and  conduct,  including  the  transaction  of  business 

and  the  administration  of  wealth. 

As  already  indicated,  the  movement  has  been  one  of  in- 
creasing lay  activity,  including  the  organization  and  direction 
of  the  lay  element,  in  great  union  agencies,  for  reaching  the 
various  classes  and  conditions  of  the  churches  and  of  society. 
These  organizations — some  of  the  principal  of  which  will  be 
treated  under  a  subsequent  topic — have  had  a  very  powerful 
influence  upon  the  general  revival  campaigns  that  have  been 
carried  on. 

The  period  since  1858  has  been  peculiarly  one  of  develop- 
ment in  revival  method.     Naturally  the  mass-meeting  style  of 

Revival         evangelization  was  first  in  vogue,  largely  outside 

Methods.  of  the  churches.  There  were  many,  especially 
among  the  young  and  inexperienced,  who  agreed  with  the 
utterance  of  the  influential  layman  in  the  Fulton  Street  noon 
prayer-meeting,  that  "  all  that  was  now  needed  to  convert  the 
world  was  the  union  prayer-meeting  and  the  union  Sunday- 
school."  The  wiser  ones  soon  learned  better  than  this,  and 
sought  to  induce  the  churches  and  pastors  to  engage  in  the.  work 
or  to  take  the  initiative  in  it.  Without  this  the  results  proved 
superficial  and  temporary.  The  mass-meeting  method  also 
proved  unsatisfactory,  and  its  place  was  taken  by  the  voluntary 
organization  of  the  pastor  and  churches  of  a  given  region,  to 
work  under  the  direction  of  an  evangelist,  so  that  the  fruits 
might  be  gathered  into  the  churches  and  conserved. 

Experience  and  observation  led  in  time  to  the  most  careful 
prevision  in  the  minute  and  detailed  planning  and  ordering  of 
the  work,  and  the  largest  administrative  ability  in  carrying  it 
out.  Each  series  of  revival  meetings  became  an  organized 
campaign.  The  earliest  comparatively  thorough  campaign  was 
that  of  Mr.  Moody  in  London ;  while  the  latest  and  most  com- 
plete was  the  recent  one  in  connection  with  the  Columbian 


a68  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

quadricentennial  in  Chicago.  In  "  The  Salvation  Army  Move- 
ment," under  Gen.  William  Booth,  the  spirit  of  organization  has 
crystallized  in  strictest  military  form. 

The  revival  work  during  this  period  has  reached  out  after 
all  classes  of  mankind.  Messrs.  Mills,  Munhall,  Chapman,  and 
many  others  have  labored  in  the  work  of  rousing  those  more  or 
less  connected  with  the  church.  Messrs.  Moody  and  Sankey, 
Major  Whittle,  and  many  others  have  sought  to  reach  the 
masses  just  outside  the  borders  of  the  churches.  General  Booth 
and  the  Salvation  Army  have  aimed  to  reach  the  lapsed  and 
submerged  masses.  Various  general  organizations  have  labored 
especially  for  the  young,  from  those  among  the  neglected  and 
illiterate  masses  to  those  of  the  higher  classes  in  the  schools 
and  colleges. 

Numerous  evangelists  and  workers  have  gradually  emerged 
M'ith  very  various  and  even  diverse  qualifications,  and  entered 
into  the  movement  in  this  country  and  in  other  parts  of  the 
world.  Among  the  very  large  number  of  successful  revivalists 
that  have  been  prominently  before  the  churches,  or  at  least 
some  portion  of  the  churches,  Mr.  Dwight  L.  Moody  and  Rev. 
B.  Fay  Mills  may  be  taken  as  leading  representatives  of  the  lay 
and  clerical  workers  respectively.  In  the  work  of  both,  espe- 
cially in  the  tendency  to  union  efforts  and  to  large  use  of  the 
lay  element,  may  be  clearly  seen  the  shaping  influence  of  the 
revival  of  1858. 

I.   The  Revival  Work  of  Dwight  L.   Moody.* 

Mr.  Moody  may  be  regarded  as  being,  in  his  career  and 
work,  the  representative  of  lay  activity  in  the  work  of  evange- 
lization— especially  of  the  Young  Men's  Christian  Association 
as  embodying  and  organizing  this  activity.  That  Association 
has  had  largely  to  do  with  opening  the  way  for  him  into  the 
various  churches  and  communities,  and  with  awakening  and 
sustaining  enthusiasm  in  his  various  evangelistic  enterprises. 
The  sympathetic  and  social  element  and  the  spirit  of  Christian 
union,  so  prominent  in  the  revival  of  1858,  have  been  marked 
features  and  elements  of  power  in  his  work. 

*  Derived  from  "The  Work  of  God  in  Great  Britain,  under  Messrs. 
Moody  and  Sankey,  1873  to  1875,"  by  Rufus  W.  Clark,  D.D.,  Nev?  York, 
Harper  &  Brothers,  1875  ;  from  Rev.  R.  A.  Torrey  ;  and  from  other  sources. 


THIRD    ERA    OF    REVIVALS.  269 

Mr.  Moody's  v^rork  may  be  roughly  divided  into  three  dis- 
tinct periods.     The  first  and  earlier  period  was  tentative,  and 
Three  largely  influenced  by  the  feeling  that  grew  out 

Periods  of  His   of  the  revival    of    1858,   that' lay  effort  was  the 
Work.  chosen  and  all-sufficient  means  for  the  conversion 

of  the  world,  and  that  the  work  was  to  be  done  under  the  in- 
spiration and  direction  of  the  Young  Men's  Christian  Associa- 
tion. One  phase  of  this  feeling  was  criticized  by  Dr.  Chambers, 
in  his  memorial  volume  on  the  "Noon  Prayer-Meeting,"  in 
which  he  records  the  statement  made  in  one  of  the  meetings  in 
the  Consistory  building  by  an  intelligent  gentleman  from  the 
interior  of  the  State.  He  said  that  "  he  considered  that  the 
great  power  of  the  church  for  the  conversion  of  souls  now  con- 
sisted in  the  union  prayer-meeting  and  the  union  Sunday- 
school."  Anothre  phase  of  the  same  feeling  was  expressed  by 
a  young  and  somewhat  immature  orator,  when,  in  one  of  the 
great  national  conventions,  in  the  height  of  the  enthusiasm, 
he  said:  "The  Young  Men's  Christian  Association  has  come 
to  take  religion  out  of  the  church  and  ventilate  it!"  The 
method  of  this  earlier  period  was  that  of  the  mass-meeting, 
under  pressure  of  social  enthusiasm  and  sympathy. 

Mr.  Moody  is  a  wise  man,  and  soon  saw  that  the  results  he 
so  earnestly  desired  could  not  be  secured  in  this  way — in  short, 
that  not  only  could  not  the  church  be  ignored,  but  that  on  the 
contrary  its  forces  and  organization  must  be  made  the  basis  of 
all  successful  efforts,  and  particularly  of  all  effort  that  contem- 
plated permanent  results.  Hence,  in  the  second  and  later 
period,  the  evangelist  changed  his  method  and,  abandoning  the 
mass-meeting  principle,  wrought  only  at  the  united  request  of 
the  churches  and  pastors,  and  with  their  organized  cooperation 
looking  to  the  gathering  of  the  fruits  of  revival. 

In  the  third  or  present  period  of  Mr.  Moody's  evangelistic 
activity  his  work  is  directed  from  the  educational  center  estab- 
lished at  Northfield,  Mass.  Dr.  Finney's  work  reached  its  third 
stage  and  culminated  in  the  establishment  of  Oberlin,  to  ad- 
vance his  views  and  champion  the  anti-slavery  movement;  Mr. 
Moody's  may  be  looked  upon  as  having  taken  permanent  form 
in  the  establishment  of  Northfield,  not  merely  as  a  center  of 
education  for  the  young,  but  more  than  that,  for  the  inspiration 
and  training  of  Christian  and  missionary  workers,  and  for  rous- 
ing the  ministry  to  a  more  complete  devotion  to  the  Bible  as 


270  THE    BAPTISMS    OF    FIRE    TN    THE    AMERICAN    CHURCH. 

the  Word  of  God,  and  to  the  "  blood-doctrines"  as  the  source  of 
evangelical  power  and  success.  From  this  point,  where  his 
summers  are  spent  with  many  thousands  of  college  graduates 
and  ministers,  and  with  the  aid  of  many  of  the  most  earnest 
preachers  and  evangelists  of  the  present  age,  Mr.  Moody  still 
carries  on  his  evangelistic  labors  over  this  country  during  the 
remainder  of  the  year. 

In  the  present  sketch  attention  will  be  chiefly  confined  to 
the  evangelist's  early  work  in  Great  Britain  and  Ireland,  and 
to  his  later  work  in  the  Chicago  campaign  in  connection  with 
the  Columbian  Exposition. 

Mr.   Moody  s  Early  Life  and   Work. 

Dwight  L.  Moody  was  born  at  Northfield,  Mass.,  February 
5,  1837.  His  early  education  was  limited,  owing  largely  to 
lack  of  disposition  to  improve  the  advantages  within  his  reach. 
His  parents  were  Unitarians,  but  "  their  belief  had  no  power  to 
touch  his  heart  or  mold  his  spiritual  nature."  When  eighteen 
years  of  age  he  was  a  clerk  in  a  shoe-store  in  Boston,  and  a 
member  of  a  class  taught  by  Mr.  Edward  Kimball  in  the  Sun- 
day-school of  Mount  Vernon  Church.  He  applied  for  admis- 
sion to  the  church  May  16,  1855;  but  his  knowledge  of  the 
fundamental  truths  of  Christianity  was  so  defective  that  he  was 
advised  to  delay  making  a  public  profession  of  his  faith.  After 
faithful  instruction  by  his  Sunday-school  teacher  and  others 
he  was  admitted  to  the  communion  of  the  church  March  5, 
1856.  Dr.  Rufus  W.  Clark,  in  "The  Work  of  God  in  Great 
Britain,"  gives  the  following  account  of  his  experience  imme- 
diately subsequent  to  this: 

"  Soon  after  attending  a  church  prayer-meeting,  feeling 
anxious  to  enter  at  once  upon  the  service  of  his  Master,  he  rose 
and  offered  a  few  remarks.  At  the  close  of  the  meeting  his 
pastor  took  him  aside,  and  kindly  told  him  that  he  had  better 
not  attempt  to  speak  in  the  meetings,  but  might  serve  God  in 
some  other  way.  To  this  he  has  several  times  referred  in  his 
public  addresses.  Still  feeling  that  he  might  possibly  serve 
God  in  this  way,  he  attended  other  meetings,  and  delivered 
short  addresses.  In  several  instances  he  met  with  a  similar 
rebuke.  The  strongest  impression  that  he  made  upon  many 
good  people  was  that  he  ought  not  to  attempt  public  speaking 
at  all,  and  they  frankly  told  him  so.     One  of  his  dearest  friends 


THIRD    ERA    OF    REVIVALS.  271 

and  co-workers  informs  me  that  probably  these  repeated  dis- 
couragements influenced  him  to  remove  to  Chicago,  where  there 
might  be  a  more  receptive  field  for  his  labors. 

"Some  months  afterward,  in  September,  1856,  he  accepted  a 
situation  in  a  shoe-store  in  Chicago.  On  Sunday  he  sought  out 
a  Mission  Sunday-school,  and  offered  his  services  as  a  teacher. 
He  was  informed  that  the  school  had  a  full  supply  of  teachers, 
but  if  he  would  gather  a  class,  he  might  occupy  a  seat  in  the 
school-room.  The  next  Sabbath  he  appeared  with  eighteen  boys, 
and  a  place  was  assigned  him  for  his  new  and  rough  recruits. 
Steps  in  His    This  was  the  beginning  of   his  mission  to   the 

Progress.  masses.  On  that  day  he  unfolded  his  theory  of 
how  'to  reach  the  masses' — 'go  for  them.'  It  will  be  impossi- 
ble to  do  more  than  hint  at  some  of  the  steps  in  his  development 
and  progress." 

He  soon  after  commenced  the  North  Market  Mission  School, 
in  the  old  Market-hall,  which  in  six  years  grew  to  over  a  thou- 
sand members. 

The  great  revival  of  the  winter  of  1857-58  led  to  the  forma- 
tion of  the  Young  Men's  Christian  Association  of  Chicago.  The 
daily  union  prayer-meeting,  begun  in  January,  1858,  gradually 
diminished  in  numbers  and  was  soon  given  over,  by  the  com- 
mittee having  it  in  charge,  to  the  Association,  which  continued 
it,  often  with  only  three  or  four  present.  About  this  time  Mr. 
Moody  began  attending  the  meetings,  and  by  his  personal 
efforts  induced  more  than  a  hundred  persons  to  join  the  pray- 
ing-band. Dr.  Clark  records  the  next  step  of  Mr.  Moody,  as 
follows: 

"  About  this  time  he  said  to  a  dear  friend,  who  had  been 
intimately  associated  with  him  in  his  various  Christian  labors, 
'I  have  decided  to  give  to  God  all  my  time.'  Previous  to  this 
he  had  devoted  his  evenings  and  Sabbaths,  and  occasionally  a 
whole  day,  to  laboring  for  the  Lord.  His  friend  asked  him, 
'How  he  expected  to  live?'  He  replied,  'God  will  provide  if 
He  wishes  me  to  keep  on;  and  I  will  keep  on  until  I  am  obliged 
to  stop.'  Since  that  day  he  has  received  no  salary  from  any 
individual  or  society;  but  God  has  supplied  his  wants." 

In  1863  his  work  had  attained  to  such  magnitude  that  a 
large  and  commodious  building,  costing  $20,000,  was  erected 
on  Illinois  Street.  John  V.  Farwell,  the  wealthy  merchant,  at 
this  time  gave  Mr.  Moody  a  house  which  was  handsomely  fur- 


272  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

nished  by  other  friends.  The  great  fire  of  October,  187 1,  swept 
away  church  and  home  and  all  his  property  save  his  Bagster 
Bible,  which  he  carried  with  him  in  escaping  from  the  flames. 
Five  weeks  after  the  fire,  the  erection  of  "  The  North  Side 
Tabernacle,"  on  the  corner  of  Wells  and  Ontario  streets,  was 
begun,  and  the  structure  completed  in  thirty  days.  From  this 
point  as  a  center  he  continued  to  carry  on  his  work  until  he 
entered  upon  his  larger  work  when  he  went  abroad  in  1873. 

Mr,  Moody  is  a  man  of  imbounded  energy  and  capacity  for 
work  and  a  born  leader  of  men.  He  once  said,  "  It  is  better  to 
get  ten  men  to  work,  than  for  one  to  do  the  work  of  ten  men." 
He  has  shown  his  capacity  for  doing  both.  Chicago,  with  its 
marvelous  spirit  and  energy  and  push,  was  just  the  place  for 
his  development  and  preparation  for  his  larger  work  for  the 
nation  and  the  world. 

His  mission  work  in  the  city  was  a  very  important  element 
in  that  preparation.  The  Rev.  David  Macrae,  minister  of  the 
Presbyterian  church  of  Greenock,  Scotland,  who  visited  Chi- 
cago in  1868,  gives  a  graphic  view  of  the  evangelist's  work,  in 
his  volume  on  "The  Americans  at  Home."     He  saj^s: 

"  The  man  who  may  be  called,  par  excellence,  the  Lightning 
Christian  of  the  Lightning  City  is  Mr.  Moody,  the  president  of 
the  Young  Men's  Christian  Association,  and  a  man  whose 
name  is  a  household  word  in  connection  with  missionary  work. 
It  made  me  think  irresistibly  of  those  breathing  steamboats  on 
the  Mississippi  that  must  either  go  fast  or  burst.  Mr.  Moody 
himself  moved  energetically  about  the  school  most  of  the  time, 
seeing  that  everybody  was  at  work,  throwing  in  a  word  where 
he  thought  it  necessary,  and  inspiring  every  one  with  his  own 
enthusiasm. 

"  As  soon  as  the  classes  had  been  going  on  for  a  specified 
number  of  minutes,  he  mounted  a  platform,  rang  a  bell,  and 
addressed  the  children.  He  is  a  keen,  dark-eyed  man,  with  a 
somewhat  shrill  voice,  but  with  thorough  earnestness  of  man- 
ner and  delivery.  His  remarks  were  few,  but  pointed  and  full 
of  interrogation,  keeping  the  children  on  their  mettle;  it  is  one 
of  his  first  principles  never,  in  any  of  the  religious  exercises, 
to  allow  the  interest  or  attention  of  the  audience  to  flag  for  an 
instant.  At  a  great  religious  convention,  held  at  Chicago,  to 
which  five  hundred  delegates  came  from  all  parts  of  the  United 
States,  he  got  a  resolution  passed  that  no  one  should  be  allowed 


THIRD    ERA    OF    REV1\AI.S.  273 

more  than  three  minutes  for  his  speech.  The  result  was  that 
an  immense  number  got  an  opportunity  for  speaking,  and  an 
admirable  check  was  put  on  the  American  tendency  to  copious 
and  flowery  oratory.  Every  man  had  to  dash  in,  medias  res,  at 
once,  say  what  he  had  to  say  without  loss  of  words,  and  leave 
out  all  minor  points  to  get  time  for  the  points  of  most  impor- 
tance. One  or  two  of  Mr.  Moody's  remarks  were,  'Services  are 
not  made  interesting  enough  so  as  to  get  unconverted  people  to 
come.  They  are  not  expected  to  come,  and  people  would  be 
mortified  if  they  did  come.  Don't  get  into  a  rut.  I  abominate 
ruts.     There  are  few  things  that  I  dread  more. '  " 

The  relation  into  which  he  was  at  this  time  brought  to  the 
Young  Men's  Christian  Association  was  probably  a  still  more 
Relation  to  the  important  factor  in  Mr.  Moody's  preparation  for 
Y.  M.  C.  A.  his  wider  work,  and,  in  fact,  introduced  him  to 
that  work.  That  association,  as  will  be  seen  in  the  account  of 
its  origin  and  history  given  elsewhere,  was  organized  in  New 
York  city  in  1853.  The  great  revival  of  1857-58  led  to  the 
organization  of  the  Chicago  branch  of  the  association,  and  the 
establishment  of  a  daily  union  prayer-meeting  in  January,  1858. 
Mr.  Moody  began  attending  the  prayer-meetings  soon  after  it 
was  begun,  and  largely  through  his  efforts  what  threatened  to 
be  a  failure  proved  to  be  a  success. 

When  the  Civil  War  broke  out,  in  1861,  a  new  field  was 
opened  for  the  efforts  of  the  Chicago  Young  Men's  Christian 
Association.  Mr.  Moody  was  at  that  time  a  member  of  the 
Devotional  Committee  of  the  Association,  of  which  John  V. 
Farwell  was  chairman.  This  was  at  once  made  the  Army 
Committee.  "  When  the  first  regiment  of  the  three  hundred 
thousand  soldiers  that  encamped  at  Camp  Douglas  were  prepar- 
ing shelter  for  the  first  night's  rest,  a  portion  of  this  Committee 
were  on  the  ground,  and  a  prayer-meeting  was  organized." 
This  was  kept  up  through  the  war,  over  fifteen  hundred  meet- 
ings having  been  held  in  the  camp.  With  Mr.  Moody  as  leader 
they  pushed  their  work  into  the  field  in  every  direction.  He 
was  at  Fort  Donelson,  Shiloh,  Murfreesboro,  Chattanooga,  and 
other  battle-fields,  carrying  on  Christian  work,  and  was  among 
the  first  to  enter  Richmond  with  the  Gospel  of  peace,  after  its 
fall.  This  experience  gave  him  an  acquaintance  with  thou- 
sands of  officers  and  private  soldiers,  who  in  subsequent  years, 
when  they  had  returned  to  their  homes  in  various  parts  of 
18 


274  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  Union,  were  ready  to  welcome  him  in  his  evangelistic 
labors. 

After  the  close  of  the  war  Mr.  Moody  added  to  his  other 
labors  that  of  infusing  new  life  into  the  Young  Men's  Christian 
Association  of  Chicago.  He  was  made  its  president  and  suc- 
ceeded in  securing  the  erection  of  "  Farwell  Hall,"  a  large  and 
commodious  building  suited  to  the  objects  of  the  Association. 
He  also  became  interested  in  the  Sabbath-school  cause  in  the 
State  of  Illinois,  and  succeeded  in  largely  transforming  the 
character  of  the  conventions  and  of  the  work  in  the  schools  in 
the  State.  In  all  this  activity  he  had  the  hearty  and  earnest 
cooperation  of  such  men  as  Hon.  John  V.  Farwell  and  Mr.  E. 
S.  Wells,  of  Chicago. 

It  was  in  connection  with  the  Young  Men's  Christian  Associ- 

Acquaintance    ^tion   that   Mr.    Moody  became  acquainted  with 

with  Mr.  Sankey,  who  was  to  take  so  prominent  a  part 

Mr.  Sankey.      in  subsequent  revival  work.      Dr.  Clark  records 

their  meeting  and  its  results: 

"At  a  national  convention  of  Young  Men's  Christian  Asso- 
ciations at  Indianapolis,  Ind.,  Mr.  Moody  first  heard  Mr.  San- 
key, and  was  impressed  with  the  remarkable  adaptation  of  his 
voice  and  style  of  singing  to  awaken  the  emotions  and  carry 
home  religious  truth  to  the  heart.  On  conferring  together, 
they  found  that  their  love  of  mission  work  and  desires  for  ex- 
tended usefulness  were  mutual,  and  they  agreed  to  labor 
together  in  evangelistic  services. 

"For  two  or  three  years  they  were  associated  in  Chicago; 
and  the  union  of  Mr.  Sankey's  services  of  song  and  Mr.  Moody's 
fervid  expositions  and  earnest  discourses  became  a  new  and 
recognized  power  for  the  extension  of  Christ's  kingdom.  They 
visited  other  cities  and  towns,  and  both  constantly  gained  in 
ability  to  deeply  impress  large  assemblies.  God  was  with 
them,  blessing  their  efforts,  and  preparing  them  for  greater 
things  to  come." 

Some  special  providences  and  experiences  had  to  do  with 
Mr.  Moody's  preparation  for  and  entrance  upon  his  evangelistic 
tour  in  the  British  Islands.  Of  these  Dr.  Clark  gives  the  fol- 
lowing account: 

"On  the  14th  of  last  February  Mr.  Varley,  the  British 
evangelist,  who  is  called  the  'Moody  of  England,'  was  giving  a 
Bible  reading  in  the  city  of  New  York,  when  he  related  the 


THIRD    ERA    OF    REVIVALS.  275 

following  incident:  'On  visiting  at  a  friend's  house  with  Mr. 
Moody  in  England  some  years  ago,  I  said  to  him,  "It  remains 
Meeting  with  for  the  world  to  see  what  the  Lord  can  do  with  a 
Mr.  Varley.  man  wholly  consecrated  to  Christ."  Mr.  Moody 
soon  returned  to  America,  but  those  words  clung  to  him  with 
such  power  that  he  was  induced  to  return  to  England  and  com- 
mence that  wonderful  series  of  labors  in  Scotland  and  England 
in  which  he  is  still  engaged.  Mr.  Moody  said  to  me  on  return- 
ing to  England,  "Those  were  the  words  of  the  Lord,  through 
your  lips  to  my  soul."  ' 

"  Some  months  before  his  departure  from  America,  Mr. 
Moody  passed  through  a  very  extraordinary  religious  experi- 
ence. He  called  upon  a  friend  of  rare  intellectual  and  spiritual 
gifts,  and  as  he  began  to  speak  he  burst  into  tears.  He  said 
that  he  hardly  knew  what  the  Lord  intended  to  do  with  him. 
He  seemed  to  be  'taking  him  all  to  pieces,'  and  showing  to  him 
his  unworthiness  and  feebleness.  He  could  hardly  describe,  or 
even  understand,  the  peculiar  emotions  that  had  taken  posses- 
sion of  him. 

"A  few  days  after  he  made  an  appointment  to  meet  four  or 
five  Christians  for  a  season  of  earnest  prayer  to  God.  This 
friend  being  invited,  on  entering  the  room,  found  the  little 
band  kneeling  in  prayer  and  all  in  tears.  They  were  pouring 
out  their  earnest  supplications  in  an  agony  of  spirit,  and  could 
not  be  denied  the  guidance,  strength,  and  power  they  sought. 
They  asked  for  a  full  baptism  of  the  Holy  Ghost,  and  that  God 
would  use  them,  as  He  never  had  before,  for  His  own  glory  and 
for  the  salvation  of  multitudes  of  perishing  sinners.  We  have 
reason  to  believe  that  at  that  time  Mr.  Moody  received  a  fresh 
and  full  baptism  of  the  Spirit,  and  that  this  was  the  divine 
preparation  in  his  soul  for  the  great  work  upon  which  all  Chris- 
tendom looks  to-day  with  wonder  and  with  thanksgiving  to 
God." 


n.    Moody's  Work  in  Great  Britain. 

In  speaking  of  the  work  of  Messrs.  Moody  and  Sankey  in 
Great  Britain  it  will  be  both  interesting  and  necessary  to  know 
some  of  the  facts  and  relations  that  led  to  and  made  possible 
s-uch  work  abroad. 

We  noticed  first  that  they  had  been  earnest  Christian  men 


276  THE    BAPTISMS   OF    FIRE   IN    THE    AMERICAN    CHURCH. 

in  America,  each  working  in  his  respective  locality  where 
birth  and  aspiration  in  business  life  had  placed  and  led  them. 
Later  they  were  brought  in  contact  with  each  other  through  the 
work  of  the  Young  Men's  Christian  Association  meeting,  at  a 
convention  held  in  Indiana.  Here  they  formed  an  acquaintance 
that  finally  resulted  in  their  cooperation  in  mission  work  in 
Chicago.  The  demands  upon  them  for  such  service  soon  grew 
to  such  a  degree  that  they  were  obliged  to  devote  all  their  time 
to  the  work. 

Mr.  Moody's  wife  was  of  English  descent,  and  through  her 
relatives  he  was  brought  into  touch  with  England,  having 
visited  it  once  or  twice  previously  to  his  work  there.  He  be- 
came acquainted  with  a  very  eiBcient  Christian  layman  in 
England  by  the  name  of  Harry  Morehouse,  and  also  with 
Henry  Varley,  the  "  butcher-preacher"  of  London.  These  men 
he  found  had  become  saturated  with  the  Scriptures  along  lines 
that  he  felt  were  invaluable  to  him,  and  so  he  sought  their  guid- 
ance in  Bible  study.  Still  later  the  very  efficient  service  of 
these  evangelists  in  their  Chicago  work  called  out  an  invitation 
from  two  or  three  men  in  England  to  come  abroad  and  under- 
take a  work  there. 

In  course  of  time  he  and  Mr.  Sankey  decided  to  make  such 
a  trip.  Without  money  ($500  was  given  them  later)  and  with- 
out a  definite  invitation  at  the  time,  and  without  being  in 
touch  with  religious  life  or  leaders  abroad,  they  started,  one 
with  his  Bible,  the  other  with  his  organ  and  Gospel  songs,  but 
both  with  a  burning  desire  to  save  men,  and  a  strong  faith  in 
God.  They  were  quickened,  too,  by  an  incident  in  the  life  of 
each,  worthy  of  notice  at  this  point.  Mr.  Varley,  as  we  have 
seen,  had  once  said  to  Mr.  Moody  that  "  the  world  has  yet  to 
see  what  God  can  do  with  a  thoroughly  consecrated  man ;"  and 
for  years  this  thought  had  burned  in  Mr.  Moody's  soul,  until  he 
purposed  to  do  all  he  could  to  let  God  work  through  him  all  He 
would.  So  he  decided  to  go  to  England  and  undertake  the 
work.  Mr.  Sankey  had  received  the  testimony  from  a  little 
girl  on  her  death-bed,  in  a  destitute  home  in  Chicago,  that  at 
one  time  his  singing  "Jesus  Loves  Me"  had  so  moved  her  that 
she  found  Christ.  This  testimony  was  what  made  him  willing 
to  undertake  the  work  of  singing  the  Gospel  in  England. 


THIRD    ERA    OF    REVIVALS.  277 


I.    Opening  Campaign  in    England. 

The  evangelists  arrived  in  England  in  the  month  of  June, 
1873,  landing  at  Liverpool,  v;here  they  at  once  looked  up  a 
place  and  began  holding  services,  but  met  with  no  response. 

Chilling  From  here  they  proceeded  to  York  in  search  of 
Reception,  those  who  at  one  time  had  invited  them  to  come 
abroad.  To  their  disappointment  they  found  the  men  had 
died.  Notwithstanding  that  fact,  they  secured  a  place  for  ser- 
vices, went  to  work,  and  labored  for  a  month,  with  the  result  of 
two  hundred  souls  converted. 
Opposition  At  the  invitation  of  Rev.  A.  A.    Rees,  a  Bap- 

Overcome,  tist  clergyman,  they  next  went  to  Sunderland, 
^midway  between  York  and  the  Scottish  border.  Here  they  met 
with  definite  opposition  on  the  part  of  the  pastors,  who  would 
not  cooperate  and  even  objected  to  the  work.  Mr.  Moody  felt 
deeply  the  opposition.  The  Young  Men's  Christian  Associa- 
tion finally  invited  the  evangelists  to  conduct  services  for  the 
Association,  altho  rather  skeptical  themselves  and  hesitating 
because  of  the  objection  on  the  part  of  the  clergymen.  This, 
however,  gave  the  evangelists  a  new  and  larger  opportunity, 
and  their  earnest  preaching  and  singing  began  to  attract  the 
people.  The  young  men  especially  responded  in  a  very  hearty 
way  to  the  earnest  appeals  of  Mr.  Moody  to  arise  and  go  to 
work. 

The  second  Sunday  an  audience  of  three  thousand  gathered 
in  Victoria  Hall,  filling  it.  At  the  close  of  the  evening  ser- 
vice an  inquiry-meeting  was  held  at  which  a  very  impressive 
incident  occurred.  A  young  man  was  so  deeply  impressed  that 
he  threw  his  arms  about  his  father's  neck,  kissed  both  father 
and  mother,  and  asked  their  forgiveness  for  the  past. 

The  ministers  of  Newcastle  were  not  so  slow  to  welcome 
the  evangelists  as  those  at  Sunderland  had  been,  for  they  in- 
The  First  vited  them  while  in  Sunderland  to  visit  New- 
Welcome,  castle.  It  was  here  that  they  really  gained  their 
hold  upon  the  work  abroad.  The  services  and  work  were  very 
encouraging  from  the  start.  As  many  as  thirty-four  services  a 
week  were  conducted,  and  people  came  not  only  from  the  city 
but  from  all  directions  outside  to  attend  the  meetings.  While 
engaged  in  the  work  here  they  frequently  went  out  to  Darling- 


278  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

ton,  Stockton,  Middlesborough,  Jarrow,  Shields,  and  Carlisle. 
One  of  the  most  fruitful  and  interesting  was  an  all-day  service. 
It  had  been  anticipated  that  it  would  be  a  failure,  because  such 
an  innovation  ;  but  it  proved  a  grand  success.  Bible  readings 
and  the  promises  of  God  as  presented  by  Mr.  Moody  were  of 
great  interest.  Discussions  by  the  ministers  on  practical  church 
topics  were  entered  into  heartily.  The  last  service  of  the  day 
was  devoted  to  a  special  appeal  to  the  unconverted. 

The  state  of  interest  in  the  community  is  indicated  by  the 
case  of  a  woman  who  rapped  on  her  window  to  a  gentleman 
passing  by,  and  besought  him  to  come  in  and  tell  her  something 
about  Jesus.  She  had  been  watching  all  day  for  a  Christian 
that  she  might  have  a  conversation  and  if  possible  be  led  into 
the  light. 

Rev.  Thomas  Boyd,  speaking  of  the  results,  said  that  "so 
wonderful  had  been  the  cases  brought  out  that  no  Christian 
would  have  believed  it  possible  to  do  such  a  work,  and  even 
with  it  all  realized  we  feel  it  almost  a  dream.  God's  Spirit 
still  works  and  souls  still  continue  to  come  to  Christ."  Rev. 
Dr.  Stewart,  a  High  Churchman,  said:  "  I  have  heard  that  these 
evangelists  are  regarded  with  unkindly  feelings  by  several 
ministers,  but  it  does  not  reach  the  clergy  of  this  parish.  These 
men  do  not  come  to  make  proselytes,  but  Christians,  and  should 
be  aided  rather  than  hindered  in  the  effort  to  bring  lost  souls  to 
their  Savior." 

The  latter  part  of  November  was  spent  for  the  most  part  in 

Stockton  and  Carlisle.      In   these  places  the  distinctive  spirit 

that  pervaded  all  was  one  of  unity  and  cooperation.     One  of 

Increasing      the  striking  results  was  the  breaking  up  of  the 

Unity.  old   formal  prayer-service  and  the  introducing  of 

one  full  of  interest  and  inspiration. 

At  the  close  of  their  work  here  they  returned  to  Newcastle 
for  two  or  three  days,  and  their  efforts  were  richly  rewarded. 

2.    Campaign  in  Scotland. 

At  this  point  we  pass  with  the  evangelists  into  Scotland. 
They  had  succeeded  in  breaking  down  a  great  deal  of  the  preju- 
dice at  first  existing  against  them,  and  had  made  their  own 
earnestness  and  the  power  of  the  Gospel  felt.  Many  had  been 
led  to  Christ.     The  campaigns  in  Scotland  and  Ireland  are  to 


THIRD    ERA    OF    REVIVALS.  279 

open  the  way  for  a  subsequent  return  and  a  great  work  in 
England. 

On  Saturday,  November  22,  1873,  Moody  and  Sankey  arrived 
In  in  Edinburgh.      Sunday  evening  a  meeting   was 

Edinburgh.  held  in  Music  Hall,  holding  over  two  thousand. 
It  was  densely  crowded  and  thousands  could  not  gain  admittance. 
The  different  ministers  and  laymen  participated  in  the  services. 
Mr.  Moody  was  hoarse  and  sick,  and  there  was  no  after  meet- 
ing. Next  day,  the  daily  prayer-meeting  was  transferred  from 
the  upper  Queen  Street  Hall  to  the  lower.  In  the  evening, 
meetings  were  commenced  in  the  Barclay  Church  (Rev.  Mr. 
Wilson's),  at  seven  o'clock,  by  Messrs.  Moody  and  Sankey. 
The  latter  accompanied  his  Gospel  songs  with  the  American 
organ,  which  in  no  respect  prevented  the  distinct  hearing  of 
the  Gospel  message,  so  strikingly  communicated  with  clear  and 
perfect  articulation,  to  the  thousands  of  listening  ears.  During 
the  week  the  work  greatly  increased  and  deepened,  and  on  the 
following  Sabbath  evening  meetings  were  held  in  the  Barclay, 
Viewforth,  and  Fountainbridge  churches.  These  churches  were 
crowded  long  before  the  time  fixed  for  the  meetings,  and  thou- 
sands could  not  gain  entrance.  "At  all  the  meetings  many 
were  awakened.  During  the  progress  of  the  week's  meetings, 
the  ministers  and  others  engaged  in  the  work  were,  through 
astonishment  and  joy,  as  men  that  dreamed.  Many  avowed 
their  joy  in  the  inquir5''-meetings;  others  felt  it  without  any 
open  declaration." 

There  was  the  greatest  variety  among  the  inquirers.      There 

were  present  from  the  old  man  of  seventy-five  to  the  youth  of 

All  Classes     eleven;  soldiers  from  the  castle,  students  from  the 

Reached.        university,  the  backsliding,  the  intemperate,  the 

rich  and  the  poor,  the  educated  and  the  uneducated. 

"Dr.  Thompson  states  that  'there  were  considerable  num- 
bers of  skeptics  among  the  inquirers, '  but  their  speculations, 
doubts,  and  difficulties  very  soon  became  of  no  account,  when 
they  came  to  have  a  proper  view  of  their  sins.  Some  have 
already  come  to  me  to  tell  of  their  renunciation  of  unbelief, 
and  their  discipleship  to  Christ.  One  has  publicly  announced 
that  he  can  no  longer  live  in  the  'ice-house  of  cold  negations,' 
and  has  asked  Mr.  Moody  to  publish  the  address  which  brought 
light  to  his  heart,  and  circulate  it  far  and  wide  over  the  land." 

The  movement  in  the  Scottish  capital  had  now  reached  most 


28o  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

impressive  proportions.  The  people  crowded  to  meetings  in 
such  numbers  that  admission  had  occasionally  to  be  secured  by 
ticket.  The  working-classes  crowded  the  churches,  and  young 
men  alone  sometimes  filled  the  Free  Assembly  Hall.  Christian 
young  men  eager  to  receive  instruction  in  Christian  work, 
children  to  be  simply  spoken  to  of  the  way  of  life,  and  eager 
and  interested  general  audiences,  proved  how  thorough  a  hold 
divine  truth  had  acquired  over  the  feelings  and  consciences  of 
the  people.  With  the  view  of  extending  the  movement,  an 
all-day  meeting  was  arranged  for  December  17,  1873,  at  which 
special  subjects  were  assigned  for  different  hours,  full  liberty 
All-Day  being  given  to  any  one  in  the  audience  to  ex- 
Meeting,  press  his  thought.  Prayers  were  also  offered  by 
various  brethren,  and  Mr.  Sankey  led  the  service  of  praise. 
Mr.  Moody  presided. 

"We  are  struck,"  says  the  Rev.  Mr.  Taylor,  "with  the  sol- 
emn stillness.  One  of  the  Edinburgh  ministers  made  some 
closing  remarks  on  the  subject  of  praise,  and  is  followed  by  Mr. 
Moody.  We  listen  to  a  rapid  speaker,  with  a  marked  American 
intonation.  It  requires  a  moment  or  two  to  habituate  one  to 
his  utterance;  but  that  attained,  we  forget  all  peculiarities  in 
the  clearness,  earnestness,  directness,  and  telling  character  of 
his  statements.  'Get  full  of  the  Word  of  God'  is  the  conclusion 
of  what  he  says,  'and  you  can't  help  praising  Him.'  He  tells 
of  a  young  pastor,  newly  placed  over  a  church,  who,  finding  his 
prayer-meetings  ill-attended  and  lifeless,  surprised  his  people 
one  Sabbath  by  announcing  there  would  be  no  prayer-meeting 
that  week,  but  a  meeting  for  praise.  Curiosity  brought  out  a 
large  gathering  of  his  church;  he  told  them  that  they  were  re- 
luctant to  pray,  he  wished  every  one  to  look  back  upon  his  past 
life  and  see  if  he  did  not  remember  something  to  thank  God 
for,  and  just  to  rise  up  and  thank  God  for  it.  The  result  was, 
that  one  after  another  rose  up,  thanking  God  for  this  and  that 
mercy,  till  the  hour  was  over  before  they  were  aware,  and  they 
went  away  declaring  it  was  the  best  meeting  they  ever  attended ; 
and  not  only  so,  but  this  proved  the  beginning  of  a  revival 
among  them.     Then  followed  Mr.  Sankey. 

"  After  a  few  words  of  exhortation  not  to  abuse  praise  in  our 
churches,  by  employing  it  merely  to  fill  up  time,  but  to  utter 
real  praise,  Mr.  Sankey  explained  briefly  the  principle  of  his 
singing,  as  intended  to  be  a  real  'teaching. '     And  as  he  pro- 


THIRD    ERA    OF    REVIVALS.  281 

ceeded  to  sing,  we  felt  that  it  was  real  teaching.  Not  merely 
was  there  his  wonderful  voice,  which  made  every  word  dis- 
tinctly heard  in  every  part  of  the  hall,  and  to  which  the  organ 
accompaniment  was  felt  to  be  merely  subsidiary,  but  it  was  the 
Scriptural  thought  borne  into  the  mind  on  the  wave  of  song, 
and  kept  there  until  we  were  obliged  to  look  at  it,  and  feel  it  in 
its  importance  and  its  preciousness." 

A  month's  labors  in  the  city  had  inspired  confidence,  over- 
coming any  prejudice  that  existed  against  any  part  of  the  evan- 
gelist's  methods.     The   number   of   meetings  was   increased. 

General  We  find  such  men  as  the  Rev.  Dr.  W.  G.  Blaikie, 
Approval.  of  the  Free  Church  College,  bearing  public  testi- 
mony to  the  general  movement,  and  to  particular  parts  of  it. 

"Among  the  most  direct  and  touching  fruits,"  says  Dr. 
Blaikie,  "  of  saving  impressions  in  the  case  of  any  one,  affec- 
tionate interest  in  the  welfare  of  other  members  of  the  family 
is  one  of  the  surest  and  most  uniform.  A  workingman  of  fifty 
years  of  age,  for  example,  is  impressed  and  brought  to  peace  in 
believing,  and  immediately  he  comes  to  the  meeting  and  cries 
out,  with  streaming  eyes,  'Oh!  pray  for  my  two  sons!'  A 
father  and  his  son  are  seen  at  another  meeting  with  arms  around 
each  other's  necks.  In  many  cases  the  work  of  conversion 
seems  to  go  through  families.  That  peculiar  joyousness  and 
expectation  which  marks  young  converts  is  often  the  means  of 
leading  others  to  the  fountain,  and  two,  three,  four,  and  even 
more,  of  the  same  family  share  the  blessing.  There  have  been 
some  very  remarkable  conversions  of  skeptics.  Dr.  Andrew 
Thompson  told  of  one  who,  having  been  awakened  on  the  pre- 
vious week,  had  gone  to  church  for  the  first  time  on  that  week. 
He  had  hardly  been  in  a  place  of  worship  for  years,  and  a  week 
before  would  have  scouted  at  the  idea.  He  was  so  happy  in 
the  morning  that  he  returned  in  the  afternoon.  The  bless- 
ing seemed  to  come  down  upon  him.  We  have  heard  of  the 
case  of  another  skeptic  who  had  carried  his  unbelief  to  the 
verge  of  blasphemy,  and  who  has  now  come  to  the  foot  of  the 
cross." 

In  St.  Stephen's  congregation  the  Rev.  Dr.  Nicholson  pre- 
sided; and  every  evening  there  were  around  the  pulpit  minis- 
ters of  all  denominations,  from  all  parts  of  the  country,  while 
in  the  audience  there  were  members  of  the  nobility,  professors 
from  the  University,  and  distinguished  lawyers  from  the  Parlia- 


2»2  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

ment  house.     Many  who  came  to  criticize  and   seek  grounds 
for  opposition  went  away  to  approve  and  pray. 

"  The  Daily  Review,  an  Edinburgh  paper,  says:  "There  is  a 
general  feeling,  and  it  has  prevailed  for  some  time,  that  we 
need,  and  that  we  may  expect,  a  blessing  of  unusual  magnitude. 
Never,  probably,  was  Scotland  so  stirred ;  never  was  there  so 
much  expectation.  May  it  be  graciously  granted  that  the  bless- 
ing may  be  above  all  that  we  ask  or  think!" 

Edinburgh  always  contains  a  great  body  of  students,  in  all 
Students  departments  of  the  University,  and  a  meeting 
Aroused.  was  held  for  them  in  the  Free  Assembly  Hall. 
So  great  was  the  eagerness  to  obtain  admittance  that  the  doors 
were  besieged  by  an  immense  crowd,  even  after  it  became 
apparent  that  the  hall  was  already  filled.  To  mitigate  the  dis- 
appointment of  those  who  found  it  impossible  to  get  into  the 
hall,  Mr.  Moody,  before  he  addressed  the  meeting  inside,  went 
out  and  spoke  for  some  time  to  the  immense  crowd  in  the  quad- 
rangle. While  he  was  engaged,  Dr.  Rainy,  Mr.  Whyte,  Pro- 
fessor Charteris,  and  Mr.  Sankey  conducted  the  inside  service. 
Around  the  platform  there  were  professors  from  nearly  all  the 
faculties  in  the  University  and  from  the  Free  Church  College, 
and  nearly  two  thousand  students. 

The  Grassmarket,  a  spacious  square  in  the  center  of  the  old 
At  The  town  of  Edinburgh,  is  a  place  of  special  histori- 
Grassmarket.  cal  interest.  It  was  the  scene  in  bygone  days 
of  those  martyr  executions  which  stained  the  reign  of  Charles 
the  Second  and  James  the  Second  of  England.  On  the  south 
side  of  this  square  is  the  Corn  Exchange,  an  immense  building, 
capable  of  holding  six  thousand  people.  In  this  place  a  meet- 
ing was  held  on  Sabbath  evening,  December  28th,  for  men  only, 
admission  by  ticket.  The  immense  hall  was  filled  with  more 
than  five  thousand  men.  Mr.  Moody  put  it  to  them,  if  they 
would  like  to  have  another  meeting  of  the  same  kind  in  the 
same  place  next  evening.  Nearly  all  hands  were  raised.  Mean, 
time,  in  the  Free  Assembly  Hall,  a  general  audience  had  been 
dismissed,  and  the  inquiry-meeting  was  going  on  in  the  center 
of  the  hall,  when  the  doorkeeper  came  up  to  Dr.  Bonar,  who  was 
engaged  with  others  in  dealing  with  inquirers,  and  said  that 
"  Mr.  Moody  had  brought  up  the  whole  Grassmarket  with  him." 
This  was  embarrassing,  for  there  were  too  few  to  deal  with 
the  inquirers  already  in  the  building.     It  was  arranged,  how- 


THIRD    ERA    OF    REVIVALS.  285 

ever,  that  these,  with  the  friends  dealing  with  them,  should 
remove  to  the  galleries,  and  leave  the  body  of  the  hall  for  the 
Grassmarket.  This  was  done,  and  in  streamed  hundreds  of 
men — many  of  them  young  men — it  was  believed  to  the  number 
of  six  or  seven  hundred.  These  could  not  be  conversed  with 
separately,  and  Mr.  Moody  accordingly  addressed  them ;  asked 
those  that  were  anxious  to  find  Christ  to  stand  up,  when  a  great 
body  of  them  stood  up.  He  then  desired  those  who  wished  to 
give  themselves  to  Christ  to  kneel  down,  when  they  all,  and 
every  one  else  in  every  part  of  the  hall,  knelt  down.  Over 
these  bended,  and,  may  it  not  be  added,  broken-hearted  sup- 
pliants, Mr.  Wilson  of  the  Barclay  Church,  and  afterward  Mr. 
Moody  prayed,  or  rather  led  their  prayer  in  giving  themselves 
to  Christ.  This  must  have  been  a  sight  for  angels  to  rejoice 
in.  These  men  would  have  remained  till  midnight;  but  it  was 
deemed  expedient  to  dismiss  them  at  half-past  ten  o'clock. 

So  the  work  went  on.  On  Monday  evening  another  meeting 
in  the  Corn  Exchange,  attended  by  three  thousand  persons  of 
the  poorer  classes;  on  Sabbath  evening  another  immense  meet- 
ing at  the  Corn  Exchange;  and  a  service  in  the  Free  Assembly 
Hall  for  women  only,  admission  by  ticket — in  reporting  which 
next  day  at  the  noon  hour  of  prayer,  Dr.  Bonar  said,  "  that  in 
all  his  life  he  had  never  preached  to  such  an  audience."  Dur- 
ing the  last  week  in  December  a  call  to  prayer  was  sent  to  every 
minister  in  Scotland.  This  call  was  signed  by  many  of  the 
A  Week  of     most  intelligent  and  influential  Scotch  clergymen. 

Prayer.  The  call  suggested  the  week  of  prayer  from  the 

4th  to  the  nth  of  January  as  a  favorable  period  for  combined 
action. 

The  last  night  of  the  year  was  observed  by  special  service 
in  the  Free  Assembly  Hall.  Mr.  Moody  announced,  that  any- 
thing that  was  worship  would  be  in  order ;  and  when  he  was  done 
speaking,  if  one  has  an  illustration  to  give,  or  would  like  to  sing 
a  hymn  or  offer  prayer,  let  him  do  so.  This  gave  constant 
variety  to  the  meeting,  so  that  the  interest  never  flagged,  and 
every  one  who  stole  a  glance  at  the  clock  wondered  to  see  how 
time  passed.  Prayer  was  offered  at  intervals.  Mr.  Moody  sur- 
passed himself  in  marvelous  fluency  and  fertility  of  discourse, 
as  he  reviewed  the  seven  "I  wills"  of .  Christ.  Soon  after 
eleven  the  Bible  study  ceased,  and  the  remainder  of  tne  year 
was  given  to  prayer.     The  intense  interest  and  solemnity  in- 


284  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

creased  as  midnight  neared.  Five  miniites  before  twelve  all 
sound  was  hushed.  The  distant  shouts  of  the  revelers  outside 
could  be  heard.  Kneeling  or  with  bowed  heads,  the  whole 
great  meeting,  with  one  accord,  prayed  in  silence,  and  while 
they  did  so  the  city  clocks  successively  struck  the  hour.  The 
hushed  silence  continued  five  minutes  more.  Mr.  Moody  then 
gave  out  the  last  two  verses  of  the  hymn,  "Jesus,  lover  of  my 
soul,"  and  all  stood  and  sang,  and  after  a  brief  prayer  the  bene- 
diction was  pronounced,  and  all  began,  as  one  family,  to  wish 
each  other  a  "  Happy  New  Year — a  year  of  grace,  a  year  of  use- 
fulness." There  probably  never  was  a  New  Year  brought  in 
in  Edinburgh  with  more  solemn  gladness  and  hope  of  spiritual 
good. 

As  the  interest  in   Edinburgh  increased  in  solemnity  and 

Interest  momentum,  there  came  continuous  and  most 
Extending.  urgent  calls  from  other  parts  of  Scotland  for  the 
presence  and  help  of  the  evangelists.  In  response  to  these  calls 
the  evangelists  visited  and  held  revival  services  at  Glasgow, 
Aberdeen,  Dundee,  and  many  other  places,  where  scenes  similar 
to  those  in  Edinburgh  were  reenacted,  until  all  Scotland  was 
stirred.  The  meetings  in  Edinburgh,  already  described,  will 
serve  as  an  example  of  what  occurred  elsewhere,  and  will  ren- 
der unnecessary  lengthy  and  detailed  accounts  of  the  others. 

We  close  the  account  of  the  work  with  the  testimony  of  two 
witnesses  to  the  estimation  in  which  Messrs.  Moody  and  Sankey 
and  their  work  were  held  in  Scotland.  When  the  evangelists 
were  leaving  Edinburgh  to  extend  the  influences  of  the  revival 
to  other  cities,  an  old  and  highly  respected  minister  said:  "I 
have  watched  all  the  religious  movements  of  the  last  forty 
years,  and  I  have  never  seen  anything  that,  in  extent  and  depth 
of  interest,  approached  to  the  present  movement.  1  have  often 
prayed  for  such  a  blessing,  and  always  longed  for  it;  and  tho 
my  prayer  had  remained  unanswered  for  many  years,  I  am  so 
enriched  with  gladness  at  the  sights  around  me  that  I  say  with 
Simeon,  'Now,  Lord,  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word;  for  mine  eyes  have  seen  thy  salvation, 
which  thou  hast  prepared  before  the  face  of  all  people.'" 
View  of  Dr.  Concerning  the  general  character  of  the  whole 

Bonar.         work  and  its  results,  Dr.  Horatius  Bonar  writes 
as  follows: 

"  I  must  say  that  I  have  not  seen  or  heard  any  impropriety 


THIRD    ERA    OF    REVIVALS.  285 

or  extravagance.  I  have  heard  sound  doctrine,  sober  tho 
sometimes  fervent  and  tearful  speech,  the  utterance  of  full 
hearts  yearning  over  the  wretched,  and  beseeching  men  to  be 
reconciled  to  God.  That  I  should  accord  with  every  statement 
and  fall  in  entirely  with  every  part  of  their  proceeding,  need 
not  be  expected.  Yet  I  will  say  that  I  have  not  witnessed  any- 
thing sensational  or  repulsive.  During  the  spiritual  movement 
which  took  place  in  Scotland  about  thirty  years  ago,  in  most  of 
which  I  had  part,  I  saw  more  of  what  was  extreme,  both  in 
statement  and  proceeding,  than  I  have  done  of  late.  There 
was  far  more  excitement  then  than  there  is  now.  The  former 
movements  depended  far  more  upon  vehement  appeals,  and 
were  carried  along  more  by  the  sympathetic  current  of  human 
feeling  than  the  present.  I  had  fears  that  there  might  be  a 
repetition  of  scenes  I  had  witnessed  in  other  days.  My  fears 
have  not  been  realized.  I  have  been  as  regular  in  my  attend- 
ance at  the  meetings  as  I  could,  and  tho  I  will  not  say  there 
was  nothing  which  I  might  not  have  wished  different,  yet 
I  have  been  struck  with  the  exceeding  calmness  at  all  times, 
the  absence  of  excitement  at  all  times,  the  peaceful  solemnity 
pervading  these  immense  gatherings  of  two  or  three  thousand 
people  day  by  day,  the  strange  stillness  that  at  times  over- 
awed us;  and  I  felt  greatly  relieved  at  the  absence  of  those 
audible  manifestations  of  feeling  common  in  former  days. 
Rowland  Hill  was  once  asked  the  question,  'When  do  you  intend 
to  stop?'  'Not  until  we  have  carried  all  before  us.'  So  say 
our  brethren  from  Chicago.  We  say,  'Amen.'  This  needy 
world  says,  'Amen.'  Heaven  and  earth  say  'Amen.'  The 
world  is  great  and  the  time  is  short.  But  the  strength  is  not  of 
man  but  of  God." 

3.    Campaign  in  Ireland. 

It  is  not  the  mark  of  a  true  general  to  rely  on  present  vic- 
tory and  the  inspiration  of  the  same  to  carry  him  through  future 
conquests.  The  disciples  on  their  first  missionary  tour  were 
very  successful;  but  one  case  brought  to  them,  that  of  a  child 
possessed  by  a  dumb  spirit,  they  were  not  able  to  heal,  for  they 
did  not  have  the  right  condition  of  heart  to  meet  the  need. 
Every  new  work  has  its  peculiarities  and  calls  for  renewed 
energy  and  skill.  Mr.  Moody  had  been  wonderfully  successful 
in  Scotland;  but  as  he  looked  forward  to  the  spiritual  campaign 


2S6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

in  Ireland  he  no  doubt  anticipated  different  conditions  and  cir- 
cumstances and  a  somewhat  different  people.  To  meet  such 
he  felt  the  need  of  wisdom  and  grace  to  lead  and  direct  him. 
He  felt  the  burden  and  responsibility  of  souls  and  his  insuffi- 
ciency to  meet  their  wants.  He  felt  that  his  only  strength  was 
in  a  fresh  baptism  of  God  for  his  work,  and  sought  it  from 
above.  With  the  stimulus  of  present  success,  a  calm  and  con- 
fident faith  in  God's  strength  for  him  and  in  God,  and  desire  to 
save  the  lost,  he  went  forth  to  his  work  in  Ireland. 

The  people  of  Ireland  were  in  a  very  striking  way  well  pre- 
pared to  meet  the  evangelists.  For  fourteen  months  these 
laborers  had  toiled  in  Scotland  with  such  marked  results  attend- 
ing their  labors  that  Ireland  was  fully  awake  to  the  fact  that 
they  were  unusual  men.  She  had  arranged  with  them  to  come 
and  present  the  Gospel  to  her  people,  and  for  nine  months  these 
men  had  anticipated  a  visit  to  Ireland  and  were  anxiously 
waited  for.  A  committee  had  made  all  arrangements  for  their 
reception  and  work. 

The  people  of  the  North  of  Ireland  are  of  Scotch  descent, 
and  it  is  a  stronghold  of  Presbyterianism.  The  religious  life 
of  the  people  had  been  ministered  to  very  faithfully  by  efficient 
pastors.  The  young  had  been  carefully  trained  in  the  Sunday- 
schools  and  possessed  an  intelligent  knowledge  of  the  Scrip- 
tures, which  was  an  excellent  preparation  for  the  showers  of 
refreshing  that  came  through  the  simple,  enthusiastic,  and  ear- 
nest efforts  of  the  evangelists.  There  had  been  a  long,  quiet 
time  of  stirring  the  soil  and  planting  the  seed,  and  there  seemed 
a  thorough  readiness  for  the  rains  of  heaven. 
Welcomed  in  Messrs.  Moody  and  Sankey  began  their  work 

Belfast.  on  Sunday,  September  6,  1874,  in  Belfast,  a  city 
of  about  150,000  inhabitants,  the  largest  city  in  the  North  of 
Ireland,  the  seat  of  the  Presbyterian  University.  A  very  warm 
welcome  was  apparently  given  them,  for  the  first  meeting  was 
held  at  eight  o'clock  in  the  morning,  in  Donegal  Square 
Church,  for  Christian  workers,  and  was  crowded.  The  thought 
for  the  service  was  that  God  uses  for  His  purposes  things  weak, 
base,  and  foolish  ;  through  such  He  may  be  glorified.  From  this 
time  on  the  largest  churches  had  to  be  secured  to  accommodate 
the  people.  Several  services  were  arranged  for  and  conducted 
at  the  same  time  in  different  parts  of  the  city,  in  order  to 
minister    to   the   hungry  people — hungering    for    the  word    of 


THIRD    ERA    OF    REVIVALS  287 

life.  All  pastors  and  denominations  united  heartily  in  the 
work. 

With  such  enthusiastic  crowds,  so  great  a  degree  of  unity 
among  all  the  churches,  and  with  such  earnest  leaders  in  sing- 
ing and  preaching  the  Gospel  of  Christ  as  Messrs.  Moody  and 
Sankey,  other  than  the  most  fruitful  results  could  hardly  be 
looked  for.  To  accommodate  and  meet  the  need  of  such  earnest 
seekers  for  the  message  of  life,  almost  every  form  of  service 
was  employed. 

As  the  work  proceeded  the  interest  became  more  and  njore 
apparent.  During  the  preaching  services  the  listeners  were  so 
deeply  impressed  that  often  an  almost  breathless  silence  per- 
vaded every  soul.  Every  eye  would  be  fastened  on  the  preacher, 
every  ear  alert  to  hear  and  every  mind  active  to  take  and  appro- 
priate the  truth  to  its  own  needy  heart  and  soul.  The  power  of 
the  preacher  was  indicated  by  the  silence,  the  many  moistened 
eyes,  and  in  the  crowds  of  men  and  women  of  all  ages  that  from 
the  beginning  filled  the  inquiry-meetings,  where  all  the  tact, 
wisdom,  grace,  and  kindly  counsel  was  cheerfully  given  by 
evangelists,  pastors,  and  Christian  workers  to  those  who  had 
been  stirred  to  seek  the  Savior.  On  account  of  the  constantly 
increasing  interest  it  became  necessary — in  order  that  all  who 
desired  to  hear  might  hear  the  evangelists,  and  in  order  more 
wisely  to  minister  to  all  classes,  the  counsel,  friendship,  and 
inspiration  needed — to  have  special  meetings  for  men,  women, 
young  men,  boys,  and  children.  Open-air  services  were  con- 
ducted to  reach  the  mill  operatives.      Still  later  Bible  readings 

Special          were  given  by  Mr.  Moody,  to  unfold  the  wealth 

Services.  and  richness  of  the  Bible  and  to  stimulate  and 
encourage  all  to  a  more  diligent  use  of  it. 

Often  it  was  necessary  to  give  out  tickets  that  those  who 
sought  guidance  in  the  way  of  life  might  have  an  opportunity 
to  gain  it.  It  is  worthy  of  special  note  that  so  many  in  Belfast 
sought  the  inquiry-room  that  one  whole  afternoon  and  evening 
were  devoted  to  them.  This  work  was  carried  through  by  re- 
lays of  Christian  workers.  All  means  were  used  and  such  plans 
pursued  as  seemed  adapted  to  reach  all  classes,  rich  and  poor; 
high  and  low.  About  twenty  services  a  week  were  held  and 
yet  conducted  with  such  action,  brevity,  aptness,  and  tact  that 
none  might  become  wearied  and  depressed.  One  of  the  chief 
attractions  of  the  work  was  Mr.  Sankey's  singing.      Mr.  Moody 


288  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

is  a  firm  believer  in  singing  the  Gospel  as  well  as  preaching  it. 
He  took  opportunity  while  in  Londonderry — in  a  word  of  com- 
pliment to  the  choir  there  for  their  efficient  service  rendered 
during  the  services — to  suggest  that,  in  their  almost  entire  use 
of  psalms  for  singing,  they  break  away  from  the  custom  far 
enough  to  use  new  hymns.  In  the  services  they  conducted  such 
music  was  used  as  stirred  the  emotions  and  made  the  heart  ten- 
der and  receptive. 

Mr.  Moody  himself  was  the  center  of  magnetism.  He 
seemed  oftentimes  to  fear  that  such  might  be  the  fact,  and  so 
spoke  with  unusual  power,  in  his  endeavor  to  set  God  before 
his  hearers  as  the  one  they  should  obey  and  before  whom  they 
should  bow  in  reverence.  His  manner  was  enthusiastic,  strong, 
and  pungent.  The  matter  of  his  preaching  was  clear  and  prac- 
tical.    He  preached  for  immediate  results  and  expected  them. 

In  addressing  the  Christian  he  plead  for  enthusiasm  and 
consecration  in  and  for  the  work  of  Christ.  In  addressing  sin- 
ners he  spoke  to  convict  of  sin  and  move  them  to  lay  hold  of 
Christ  as  their  Savior.  Some  of  the  doctrines  he  emphasized 
were  life  and  death,  heaven  and  hell,  salvation  free  to  all  and 
damnation  to  those  who  remained  in  their  sins.  Such  doctrines 
he  made  to  center  in  Christ  as  Savior,  whom  he  held  up  and 
exalted  before  all  men.  Through  all  the  vigor  and  sternness 
of  what  he  said,  and  the  manner  in  which  he  said  it,  he  made 
the  love  of  Christ  to  stand  out  in  bold  relief  as  that  which 
should  influence  and  win  men  to  a  better  life. 
Ten-Weeks  For  ten  weeks  the  evangelists  labored  in  Ire- 

Campaign,  land  with  such  enthusiastic  zeal  and  energy. 
Their  efforts  were  chiefly  confined  to  Belfast,  Londonderry,  and 
Dublin,  and  yet  the  power  and  influence  of  the  work  were  felt 
throughout  the  island.  Wherever  one  went  the  topic  of  con- 
versation was  the  revival  services.  To  indicate  the  widespread 
influence,  it  may  be  said  that  at  Londonderry  excursion-trains 
were  provided  for  people  who  wished  to  attend  the  services. 
People  living  at  a  distance  from  these  centers  would  arrange 
themselves  in  companies  of  ten,  twenty,  sixty,  and  attend  the 
meetings.  Whole  families  would  come.  As  an  instance  of 
this,  one  man  came  seventy  miles,  was  converted,  and  then 
brought  his  whole  family.  Another  man  came  one  hundred 
miles  with  his  son,  fourteen  years  old,  that  he  might  come 
under  the  influence  of  the  meetings.      People  in  adjoining  com- 


THIRD    ERA    OF    REVIVALS.  289 

muiiities  became  so  deeply  interested  that  they  invited  pastors 
and  laymen  to  come  and  conduct  services.  Many  Christians 
were  aroused  to  activity  and  diligence.  Many  received  a  new 
impulse  and  new  suggestions  for  work  in  the  Sunday-schools. 

It  is  of  special  interest  that  many  young  men  were  induced 
to  take  hold  of  the  work  in  their  respective  churches.  The 
work  was  very  marked  in  the  influence  it  had  over  the  male 
portion  of  the  community.  The  special  meetings  for  men  were 
crowded.  Interest  and  anxiety  seemed  to  possess  all,  and  mark 
all  such  services.  Of  personal  note  is  the  case  of  one  of  the 
ablest  fellows  in  Queen's  College,  Belfast,  who  made  a  stirring 
confession  of  his  past  careless  life  and  expressed  in  a  strong  and 
clear  way  his  confidence  and  hope  in  Christ,  whom  he  had  come 
to  know  as  his  Savior.  This  is  one  instance  of  an  intellectual 
man;  but  men  in  all  occupations  and  professions  were  deeply 
moved  and  confessed  faith  in  Christ.  Mothers  wrote  from  a 
distance  testifying  of  their  joy  in  the  conversion  of  their  sons. 
At  one  service  held  for  converted  young  men  four  hundred 
were  present. 

In  Dublin  the  population  is  largely  Roman  Catholic.  It 
was  feared  they  would  stir  up  opposition,  as  so  often  happens 
The  Roman  in  similar  circumstances;  but  large  numbers 
Catholics.  were  very  attentive  listeners,  and  many  were 
converted.  Their  attitude  was  that  of  interest  and  kindness, 
and  oftentimes  of  great  helpfulness.  One  of  the  principal 
Catholic  papers  commented  on  the  work  in  the  most  favorable 
terms,  and  went  so  far  as  to  rebuke  some  of  its  associates,  be- 
cause they  let  such  a  work  pass  unnoticed.  Mr.  Moody  in  his 
preaching  in  Dublin  was  very  careful  not  to  touch  upon  secta- 
rian questions  at  all.  He  included  all  who  had  not  come  to 
Christ  as  sinners  and  lost,  and  along  this  line  he  preached  the 
Gospel  to  all  classes  and  conditions  of  men.  The  press  in  gen- 
eral commented  on  the  work  in  the  kindest  spirit  and  with  the 
greatest  helpfulness. 

Individuals  of  prominence  who  spoke  of  the  work,  and  who 
had  been  a  little  skeptical  of  the  proceedings  at  first,  as  the 
work  advanced  expressed  themselves  as  in  hearty  sympathy 
with  it. 

One  of  the  strongest  impressions  made  on  the  people  in  gen- 
eral was  the  unity  that  prevailed  among  evangelists,  pastors, 
and  people  from  beginning  to  end.  It  was  a  very  remarkable 
19 


290  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

manifestation.  One  of  the  most  beautiful  illustrations  of  this 
was  seen  in  the  three-days'  conference,  held  at  the  close  of  the 
Christian  meetings,  when  eight  hundred  ministers  of  all 
Unity.  denominations  from  all  parts  of  the  island  came 
together  for  fellowship  and  to  give  praise  and  thanks  to  God  for 
the  wonderful  blessings  showered  upon  them.  All  denomina- 
tions had  been  touched.  All  classes  of  men  :  the  rich  and  poor, 
the  young  and  the  old,  the  laborer  and  the  professional  man — 
all  had  been  brought  together  and  helped.  All  conditions  of 
men:  the  drunkard,  doubter,  scoffer,  and  the  indifferent;  the 
high  and  the  low.  Many  such  had  come  to  rejoice  in  Christ  as 
their  Savior. 

When  we  contemplate  the  fact  that  in  three  cities  alone 
some  four  thousand  persons  had  confessed  Christ,  we  can  not  but 
feel  that  it  was  a  Pentecostal  season.  If  there  is  rejoicing  in 
heaven  over  one  sinner  that  repents,  the  heavenly  hosts,  during 
this  season,  must  have  been  possessed  with  fulness  of  joy.  The 
moral  and  spiritual  quickening  of  a  whole  people  in  such  a 
manner  as  this  is  certainly  a  wonderful  manifestation  of  the 
power  of  the  Gospel  of  the  Son  of  God. 

4.    Second  Campaign  in   England. 

In  almost  every  sphere  of  life  new  methods  are  usually  re- 
garded as  innovations  and  hence  are  almost  always  greeted  with 
a  good  deal  of  conservatism.  It  is  perhaps  well  that  such  is  the 
case.  The  Christian  people  of  England  had  their  forms  and 
customs  of  worship,  and  their  leaders  no  doubt  had  a  very  high, 
and  quite  likely  too  deep  a  respect  for  the  particular  methods 
of  carrying  on  their  church-work.  They  also  placed  too  much 
emphasis  on  the  particular  training  that  the  clergy  were  accus- 
tomed to  receive,  and  so  when  men  with  but  few  articles  in 
their  creed,  with  no  training  in  the  schools,  and  with  new 
methods  of  work  come  as  heralds  of  the  Gospel,  the  ministry  and 
many  of  the  people  oppose  such  and  credit  them  with  merce- 
nary motives,  or  with  being  organ-agents  or  interested  in  some 
other  scheme  of  personal  interest.  The  people  in  such  a  case 
need  some  such  experience  as  Peter  at  the  home  of  Cornelius, 
who  had  his  old  Jewish  prejudices  removed  when  he  found  God 
could  bless  men  in  other  ways  than  simply  through  the  rite  of 
circumcision. 

When  the  returning  evangelists  noted  the  changed  public 


THIRD    ERA    OF    REVIVALS. 


2gT 


sentiment,  by  their  own  personality,  their  earnestness  and  en- 
thusiasm, their  love  for  men  and  for  Christ,  and  through  the 

Prejudice  wonderful  results  of  their  work  in  Scotland  and 
Overcome.  Ireland,  they  had  made  England  to  see  their  sin- 
gleness of  purpose,  then  she  began  to  prepare  for  a  share  in  such 
blessing.  For  eight  or  nine  months  just  previously  to  the  sec- 
ond visit  of  the  evangelists  to  England,  the  people  of  Manchester 
had  been  holding  revival  services  in  anticipation  of  the  work  to 
be  undertaken  by  Messrs.  Moody  and  Sankey.  These  services 
were  brought  to  a  close  as  soon  as  they  arrived,  and  as  an  indi- 
cation of  the  spirit  that  prevailed  it  is  worthy  of  note  that,  at 
their  closing  service,  which  was  a  communion  service,  two  thou- 
sand people  of  different  denominations  were  present.  Thus  at 
the  outset  one  of  the  most  favorable  conditions  for  successful 
work  in  Mr.  Moody's  estimation  and  experience,  that  of  unity, 
was  attained.  After  sixteen  months  in  the  North  of  England, 
in  Scotland,  and  in  Ireland,  they  returned  in  December  of  1874 
for  work  in  the  larger  cities  of  England.  The  impression  seemed 
to  be  that  but  little  would  be  accomplished  in  the  city  of  Man- 
chester, because  of  the  deep  interest  the  people  manifested  and 
took  in  political  matters;  but  from  the  beginning  the  enthusi- 
asm was  so  marked  that  a  prominent  gentleman  said  he  had 
not  for  forty-seven  years  seen  such  interest  manifested  even  in 
state  matters. 

The  enthusiasm  manifested  itself  in  a  very  practical  way; 
for,  after  an  address  by  Mr.  Moody  in  Oxford  Hall  to  young 
men  along  the  line  of  Christian  service,  and  telling  of  the 
splendid  work  done  by  the  young  men  in  Glasgow,  when  he 
called  for  volunteers  almost  the  whole  audience  of  three  thou- 
sand arose,  indicating  their  desire  to  take  hold.  A  plan  was 
A  Campaign    immediately  adopted  for  working  the  whole  city. 

Planned.  Cutting  a  city  map  into  fifty  pieces,  each  piece 
representing  a  certain  district,  each  district  was  entrusted  to  a 
set  of  workers.  The  entire  population  was  thus  provided  for. 
In  this  way  the  sick,  the  poor,  and  the  godless  were  visited  and 
talked  with  on  the  subject  of  personal  salvation,  and  sung  to.  A 
leaflet  with  the  hymn,  "Jesus  of  Nazareth  passeth  by,"  and  a 
short  printed  address  by  Mr.  Moody,  were  used  as  a  means  of 
introduction.  The  results  of  their  work  were  very  wholesome 
and  encouraging.  Many  were  found  ready  to  listen  in  this 
way  to  the  Gospel. 


292  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

The  searching  and  convicting  power  of  the  work  may  be  in^ 
dicated  by  a  few  incidents.  At  one  of  the  services,  where  Mr. 
Moody  spoke  from  the  text,  "Where  art  Thou?"  he  referred  in 
a  stirring  way  to  the  case  of  a  young  man  whom  he  had  previ- 
ously met  in  the  inquiry-room.  The  man  happened  to  be  in 
the  service,  and  at  once  sprang  to  his  feet  and  exclaimed,  "  I 
was  the  one."  The  scene  was  very  impressive.  Another  was 
so  stirred  by  the  singing  of  "  Safe  in  the  Arms  of  Jesus"  that 
he  had  no  peace  until  he  was  led  to  Christ  at  a  later  service.  A 
traveling-man,  who  had  been  a  skeptic,  on  going  to  his  home 
after  quite  an  absence,  found  such  a  change  in  it  and  in  his 
wiie,  who  had  been  converted,  that  he  immediately  went 
seventy  miles  to  attend  the  services  and  learn  what  it  was  all 
about.  He  went  back  a  converted  man.  A  Mr.  Davis  had 
talked  with  the  mill-girls;  but  their  reply  was  that  they  could 
not  live  Christian  lives  in  the  mill.  Later,  however,  he  re- 
ceived a  letter  from  one  of  them  saying  that  she  had  given  her 
heart  to  Christ  and  had  spoken  to  her  companions,  and  that  ten 
of  them  had  been  prevailed  upon  to  attend  the  services.  Aside 
from  such  work,  Mr.  Moody  had  given  a  stirring  address  in 
behalf  of  the  Young  Men's  Christian  Association,  and  steps 
were  taken  to  purchase  a  building  for  their  use  and  for  the 
holding  of  daily  noon-prayer  services  in  the  future. 

After  five  weeks  of  labor  in  Manchester  the  evangelists  went 
New  Year  in     to  Sheffield,  a  city  of  two  hundred  and  fifty  thou- 

Sheffield.  sand  inhabitants,  a  great  center  for  manufactur- 
ing cutlery.  Arriving  on  the  last  day  of  1874,3  specially  inter- 
esting service  was  held  that  evening,  watching  the  old  year 
out  and  the  new  one  in.  Mr.  Moody  chose  for  his  subject, 
"Christ  seeking  the  lost."  He  apparently  wished  to  do  all  he 
could  that  the  New  Year  might  be  greeted  with  many  new  and 
changed  lives.  The  streets  of  the  city  that  night  were  made 
vocal  with  bands  of  singers  as  the  people  made  their  wa}'  home 
at  the  close  of  the  services.  As  in  other  places  so  here  crowds 
and  full  houses  greeted  them,  altho  the  people  were  as  a  whole 
rather  skeptically  and  critically  inclined. 

Mr.  Sankey  here  conducted  services,  appointed  for  the  chil- 
dren. An  endeavor  was  made  to  reach  the  intemperate  class, 
but  they  did  not  apparently  respond  to  the  invitation  to  come 
to  the  service  as  it  was  hoped  they  would.  Rev.  Rowley  Hill 
gives  an  interesting  testimony  to  the  work  in  Sheffield.      He 


THIRD    ERA    OF    REVIVALS. 


293 


says:  "I  rejoice  that  God  has  put  it  into  the  hearts  of  those 
two  evangelists  to  come  and  visit  Sheffield.  We  wanted  a  good 
stirring  up  from  end  to  end  of  this  town,  and  there  is  nothing 
that  more  delights  my  heart  than  to  have  people  brought  under 
the  sound  of  the  Gospel.  A  great  number  of  people  who  do 
not  go  to  church  or  chapel  have  been  strred  up  by  these  men, 
and  I  trust  a  very  great  blessing  will  result  from  it.  All  I  have 
heard  fall  from  the  lips  of  Mr.  Moody,  or  sung  by  Mr.  Sankey, 
was  really  refreshing  to  one's  soul.  No  doubt  we  shall  always 
have  starchy,  stiff  kind  of  people  who  don't  like  that  sort  of 
thing;  but  when  a  man  preaches  the  Gospel,  when  a  man  is 
seen  doing  the  work  of  God,  and  when  there  can  be  little  doubt 
the  Holy  Ghost  is  working  with  him,  it  is  a  solemn  thing  to  do 
anything  as  gainsaying  that  work,  or  do  anything  to  oppose  or 
hinder  it." 

The  services  closed  at  the  end  of  two  weeks  with  six  hun- 
dred professed  conversions.  Some  eighty  clergymen  and  Chris- 
tian laymen  gathered  at  the  close  of  the  meetings,  at  the 
Imperial  Hotel,  to  take  leave  of  the  evangelists  and  tender  to 
them  their  deepest  respect  and  gratitude  for  the  work  accom- 
plished and  organized. 

On  January  17th  the  evangelists  began  their  labors  in  Bir- 
mingham,  a  city  of  four  hundred  thousand  inhabitants,  where 
Success  in  they  received  special  encouragement.  The  inter- 
Birmingham,  est  was  more  marked  than  in  the  cities  previously 
visited.  There  was  some  criticism,  hesitating,  and  sneering, 
on  the  part  of  the  unconverted,  but  the  wave  of  enthusiasm  ran 
so  high  that  all  slighting  and  unjust  remark  was  buried.  In 
contrast  to  Manchester  the  press  here  commented  on  the  work 
very  encouragingly.  Services  were  held  in  different  places. 
The  largest  hall  was  Bingley  Hall,  with  a  seating  capacity  of 
fifteen  thousand.  This  was  generally  filled,  and  often  hun- 
dreds were  turned  away.  On  one  Sunday  evening  so  great  were 
the  crowds  that  the  doors  had  to  be  shut.  That  evening  the 
hall  might  have  been  filled  several  times.  It  is  estimated  that 
twenty  thousand  people  daily  listened  to  the  Gospel. 

The  most  interesting  service  perhaps  was  the  all-day  con- 
vention, similar  to  those  held  in  other  cities.  Not  only  were 
the  people  of  Birmingham  present,  but  visitors  from  Scotland 
and  Ireland,  who  spoke  of  the  work  in  their  cities  and  its  valu- 
able results.     Various  topics  were  discussed  by  the  speakers  of 


294 


THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 


the  day.  Mr.  Moody  discussed  one,  that  of  the  prayer-meeting, 
indicating  that  a  good  one  depended  in  a  measure  upon  the 
physical  surroundings  being  pleasant  and  cheery,  and  upon  an 
unconventional  spirit  in  conducting  them.  He  thought  such 
services  in  America  were  far  ahead  of  those  in  England. 

At  the  closing  service,  held  for  converts,  sixteen  hundred 
tickets  were  called  for.  Mr.  Moody  pointed  them  to  their  source 
of  endurance  and  warned  them  of  dangers  ahead.  It  was  the 
prevailing  testimony  that  Birmingham  had  never  been  so 
stirred.  While  hopes  of  large  results  were  cherished,  the  actual 
results  far  exceeded  the  expectations.  It  was  remarked  that 
ministers  often  wondered  why  people  were  not  converted,  but 
that  in  the  present  work  the  "  Love  of  God"  had  been  so  power- 
fully set  before  the  people  that  it  had  been  made  clear  that  it 
was  the  constraining  and  converting  power. 

It  was  in  June,  1873,  that  Moody  and  Sankey  began  their 
Return  to  work  abroad,  in  the  city  of  Liverpool.  Their  re- 
Liverpool,  ception  could  not  have  been  more  chilling.  They 
were  unknown,  and  so  far  as  ascertained  no  one  at  that  time 
was  converted.  What  a  contrast  to  their  return,  February  7, 
1875  !  All  "  Britain"  was  astir  with  the  enthusiasm  in  Christian 
work,  and  with  interest  in  the  men  through  whom  such  quick- 
ening had  come  about.  This  time  they  were  welcomed. 
Their  coming  had  been  anticipated  and  prepared  for.  The 
sum  of  $20,000  had  been  expended  in  constructing  a  building 
for  their  use,  capable  of  seating  eight  or  ten  thousand  people. 
It  was  a  building  with  eighty-three  windows  in  it  and  twenty 
doors;  containing  thirty  thousand  cubic  feet  of  timber  and 
three  thousand  two  hundred  superficial  feet  of  glass. 

Their  return  was  on  a  very  cold  day,  but  they  were  greeted 
at  eight  o'clock  in  the  morning  by  an  audience  of  six  or  seven 
thousand  Christian  people. 

Many  had  thought  it  the  height  of  folly  to  erect  such  a 
building,  but  it  took  only  a  brief  time  to  prove  the  wisdom  of 
the  plan.  There  was  a  good  deal  of  strong  opposition  ex- 
pressed, even  openly,  in  the  papers;  but  as  in  most  other  places 
it  was  buried  by  the  enthusiasm  that  prevailed.  Occasionally 
a  disaffected  person  would  make  his  way  into  the  services,  but 
he  generally  came  out  better  disposed  toward  the  revival.  Mr. 
Moody's  tact  and  happy  ways  of  putting  things  usually  had  a 
very  wholesome  effect  on  such  spirits;    as  did  also  the  quieting 


THIRD    ERA    OF    REVIVALS.  295 

and  tender  voice  of  Mr.  Sankey,  as  he  sang  "Jesus  loves  me," 
or  some  other  favorite  Gospel  song.  In  a  short  time  "reality" 
impressed  itself  as  the  fact  of  the  whole  movement. 

One  interesting  conversion  was  that  of  a  young  man  who 
had  come  from  a  distance  to  Liverpool  on  his  way  to  America. 
While  in  the  city  he  attended  the  services  and  was  converted, 
and  received  letters  from  Mr.  Moody  introducing  him  to  friends 
in  America.  Another  interesting  feature  of  their  stay  in  Liver- 
pool was,  that  Mr.  Moody  was  called  to  address  a  meeting  in 
behalf  of  the  Young  Men's  Christian  Association,  and  invited 
to  lay  the  corner-stone  of  their  new  building  with  the  following 
inscription  on  it:  "This  memorial  stone  was  laid  by  D.  L. 
Moody,  of  Chicago,  March,  1875." 

Of  their  work  in  Liverpool  Rev.  Dr.  Lowe  writes: 

"  I  call  it  genuine.  The  men  are  genuine,  free  from  any- 
thing artificial.  They  are  true  men;  their  heart  is  in  the 
Lord's  work,  and  their  eye  single.  The  simplicity  of  the  man- 
ner and  work  evoked  surprise  at  the  results,  and  could  only  be 
counted  for  fact  by  its  sincerity — 'self  out  of  sight,  and  God 
in  front.'  " 

In  no  city  had  preparation  been  made  so  carefully  and  fully 
as  in  the  Metropolis,  London,  where  the  evangelists  arrived 
March  7,  1875.  A  gathering  of  fifteen  hundred  ministers,  of 
all  denominations,  had  came  together  a  short  time  before  their 
arrival  to  consult  and  make  plans.  Several  of  the  largest 
halls  had  been  obtained,  $50,000  had  been  contributed  to  start 
the  work.  The  city  had  been  carefully  divided  into  sections, 
and  each  section  put  under  a  superintendent.  Each  super- 
intendent selected  his  workers  regardless  of  denomination,  and 
sent  them  out  two  by  two  to  canvass  the  city  for  religious 
statistics,  to  invite  the  people  to  the  anticipated  services,  and 
to  have  personal  talks  with  the  people.  During  the  week 
before  the  arrival  of  the  evangelists  special  meetings  were  held 
conducted  by  prominent  clergymen  and  editors  in  central 
places,  and  many  services  of  prayer  were  conducted  in  all  parts 
of  the  city.  At  the  first  meeting  on  Tuesday  evening,  March 
9th,  in  Agricultural  Hall,  with  a  seating  capacity  of  some  twenty 
thousand,  the  people  began  to  gather  two  hours  before  time, 
and  it  was  crowded  so  full  by  half-past  six  that  the  doors  had 
to  be  closed  in  the  faces  of  hundreds.  The  singing  began  then 
and  was  continued  for  an  hour,  when  Mr.  Moody  stepped  upon 


296  THE    BAPTISMS    OK    FIRE    IN     THE    AMERICAN    CHURCH. 

the  platform  and  took  charge  of  the  service  by  asking  the  peo- 
ple to  praise  God  for  what  He  is  going  to  do  for  London.  He 
soon  announced  that  he  had  received  messages  that  day  from 
all  the  great  cities  in  Britain,  that  people  were  praying  for 
London,  and  he  called  upon  that  mighty  congregation  to  bow  a 
moment  in  silent  prayer,  and  then  led  them  in  prayer  for  God's 
blessings.  The  work  was  carried  along  on  the  same  gigantic 
scale  from  beginning  to  close  for  four  months.  The  sum  of 
$140,000  was  expended  in  the  work.  It  is  estimated  that,  dur- 
ing the  month  of  services  held  in  Agricultural  Hall  three 
hundred  and  fifty  thousand  persons  attended,  and  that  during 
the  three  months  as  many  as  two  million  people  were  reached 
by  the  services. 

As  in  the  other  cities,  meetings  were  held  especially  for  the 

men  and  women,  with  excellent  results.     The  inquiry  services 

Touching       were  filled  with   anxious  seekers,  and  great  care 

Incident.  and  effort  given  to  reach  all.  One  touching  in- 
cident, illustrative  of  the  spirit  of  the  work,  was  related  by 
Mr.  Moody  of  a  little  boy  whom  he  found  in  the  inquiry-meet- 
ing walking  about  with  a  Bible  under  his  arm.  When  Mr, 
Moody  asked  him  what  he  wanted,  he  said  he  didn't  know  but 
he  might  find  some  other  little  boy  there  who  wanted  to  hear 
about  Jesus.  Later  he  was  seen  on  his  knees  in  a  corner 
praying  with  another  boy. 

At  the  close  of  the  first  month's  work  in  London,  The  Chris- 
tian World  expressed  itself  to  the  effect  that  "  the  success  of 
the  meetings  was  marvelous  and  in  its  way  quite  unexampled 
within  the  memory  of  living  men,  or  in  all  that  has  been  re- 
corded by  the  pen  of  the  English  historian  of  the  Christian 
church." 

Mr.  Roberts,  of  New  York,  writing  from  London  said: 

"  It  must  be  conceded  that  this  was  the  most  wonderful  series 
of  revival  meetings  ever  held  in  the  world.  In  the  union  of  all 
God's  people;  in  the  mighty  but  perfectly  quiet  workings  of 
God's  Spirit;  in  the  honor  put  upon  God's  simple  Word;  in  the 
dependence  put  upon  prayer  and  the  simplest  agencies;  in  the 
earnestness  with  which  Christians  labored,  and  the  liberality 
with  which  they  gave  their  money;  in  the  multitudes  which 
everywhere  flocked  to  the  services;  in  the  wide  extent  of  the 
work;  in  the  readiness  with  which  men  received  the  Gospel; 
in  the  number  of  conversions — in  every  aspect  of  it,  the  move- 
ment is  without  a  parallel  in  the  history  of  Christianity," 


THIRD    ERA    OF    REVIVALS.  297 

There  were  two  or  three  features  connected  with  the  work 
in  England  that  were  very  helpful,  and  which  Scotland  and 

Special  Ireland  did  not  enjoy  or  feel  the  power  of  in  such 
Features,  a  large  measure.  One  was  the  long  list  of  re- 
quests for  prayer  that  were  sent,  often  from  a  distance.  At 
one  time  in  Sheffield  forty  such  requests  came  by  telegram  and 
letter.  Another  feature  was  the  testimonies  brought  by  visitors 
from  Ireland  and  Scotland  concerning  the  wonderful  results 
brought  about  during  the  season  while  the  evangelists  were 
there,  and  that  the  work  had  to  a  very  large  degree  continued 
to  progress,  souls  continually  coming  forward  and  confessing 
Christ.     Many  sent  in  thanks  for  their  conversion. 

Practically  the  same  measures  and  means  were  used  in  the 
work  in  England  as  in  Scotland  and  Ireland,  and  the  results 
had  been  along  the  same  lines.  The  whole  of  England  had 
been  aroused  and  quickened  in  its  moral  and  spiritual  life. 
Thousands  had  been  stirred  from  carelessness  and  indifference 
and  brought  earnestly  to  think  of  their  eternal  relations.  The 
churches  had  received  many  accessions.  The  church  itself  was 
aroused  to  do  a  larger  work  and  a  better  work.  It  had  been 
led  out  and  set  to  work  in  the  various  channels  of  Christian 
activity.  Christian  workers  in  all  lines  had  received  fresh  im- 
petus and  enthusiasm.  A  larger  and  closer  fellowship  had 
been  realized  among  the  various  denominations;  they  had  been 
made  to  see  that  there  were  essential  things  in  Christianity  and 
that  it  was  possible  for  all  to  unite  heartily  in  them.  The 
ministry  had  realized  a  new  idea  of  its  work  and  what  was 
possible  to  accomplish  through  the  Gospel  of  Christ. 

The  closing  meeting  was  held  Sunday,  July  nth,  and  was  of 
course  exceedingly  interesting,  from  the  fact  that  all  denomina- 
tions were  represented  and  many  prominent  people  were  pres- 
ent from  various  places.  The  time  was  largely  occupied  in 
reciting  incidents  and  striking  experiences  that  had  taken  place 
in  the  inquiry-room  and  in  connection  with  the  work  generally. 
Mr.  Moody  expressed  in  a  very  pleasant  manner  his  thanks  to 
ministers,  the  press,  the  stewards,  and  the  policemen,  for  their 
kindness  and  hearty  cooperation  in  all  the  work,  and  asked  the 
prayers  of  all  for  their  future  work. 

After  two  years  of  labor  in  Great  Britain  in  preaching  and 
singing  the  Gospel,  night  after  night  and  day  after  day,  the 
evangelists    left    London    to  return    to  their  native  land.     At 


298  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Liverpool  an  enthusiastic  crowd  waited  to  welcome  them  and 

to  testify  of  the  joy  that  filled  England  through  their  unceas- 

Leaving        ing  labors.     With  shaking  of  hands,  waving  of 

England.        handkerchiefs,    singing   and   cheers,    they   bade 

them  God-speed  on  their  homeward  voyage. 

III.    The  World's  Fair  Campaign  in   Chicago. 

When  Mr.  Moody  returned  from  England  in  1877,  he  en- 
tered at  once  upon  the  period  of  his  most  successful  work  in 
this  country.  That  work  has  embraced  revival  campaigns  in 
most  of  the  principal  cities.  At  a  later  period  he  laid  the  foun- 
dations of  the  institution  for  Christian  education,  Bible  study, 
and  spiritual  development  and  training,  at  his  native  place, 
Northfield,  Mass.  It  would  be  impossible  to  give  even  a  sketch 
of  this  vast  work.  One  of  the  first  and  most  notable  of  these 
campaigns  was  that  in  Chicago,  in  the  winter  of  1876-77.  The 
"Great  Tabernacle,"  seating  from  eight  to  ten  thousand,  was 
then  built  for  his  use.  Dr.  Edward  P.  Goodwin,  pastor  of  the 
First  Congregational  Church  in  that  cit}^  under  date  of  March 
26,  1894,  wrote  concerning  it: 

"  The  work  was  in  every  way  most  remarkable.  For  not 
less  than  three  or  four  months  that  building  was  nightly 
crowded — and  often  packed  to  repletion, — especially  on  the 
Lord's  day.  There  were  thousands  of  professed  conversions. 
Somewhere  from  ten  to  fifteen  thousand,  as  I  now  recall  them, 
and  a  very  large  proportion  of  them  men,  united  with  the  various 
evangelical  churches.  If  those  joining  other  churches  stood 
as  well  as  the  two  hundred  joining  my  own  church,  they  gave 
good  evidence  of  being  soundly  converted.  Very  naturally 
there  were  many  reclaimed  drunkards,  and  gamblers,  and  peo- 
ple of  depraved  habits,  both  men  and  women.  These  are  com- 
monly a  transient  people,  and  not  a  few  of  them,  I  dare  say — 
failing  of  hearty  fellowship  with  the  Lord's  people  and  the  help 
thus  received — drifted  away,  and  may  have  gone  back  to  the 
old  life.  Many,  I  know,  still  stand  fast  and  honor  their 
confession." 

But  doubtless  the  greatest  of  all  his  campaigns  was  that  in 
Chicago,  in  the  summer  of  1893,  in  connection  with  the  Colum- 
bian Exposition.  We  give,  by  permission,  the  following  ac- 
count of  it,  prepared  by  Rev.  R.  A.  Torrey,  superintendent  of 
the  Bible  Institute,  Chicago,  and  delivered  as  an  address  before 
a  convention  of  Christian  Workers  in  Atlanta,  Ga. 


THIRD    ERA    OF    REVIVALS.  299. 


The   World's  Fair  Evangelization  Campaign. 

I  am  to  speak  to  you  to-night  upon  the  World's  Fair  evan- 
gelization campaign.  It  was  a  great  privilege  to  be  associated 
with  that  campaign.  I  do  not  think  that  any  of  us  who  enjoyed 
that  privilege  will  ever  forget  it.  It  is  also  a  privilege  to  be 
able  to  tell  you  very  briefly  tlie  story  of  that  campaign,  which, 
perhaps,  stands  alone  in  history  as  an  organized  attempt  by  the 
force  of  Jesus  Christ  upon  a  great  city  in  a  time  of  great 
excitement. 

The  campaign,  as  I  presume  most  of  you  know,  originated 
in  the  heart  and  brain  of  Mr.  Moody.  Mr.  Moody  is  so  consti- 
Origin  of  the  tuted  by  grace  that  he  can  not  see  a  great  crowd 
Campaign.  or  hear  of  a  great  crowd  without  longing  to 
preach  the  Gospel  to  them,  and  so  when  he  heard  of  the  vast 
crowds  that  were  to  gather  in  Chicago  from  all  parts  of  the 
world,  it  seemed  to  him  there  was  just  one  place  in  which  to 
spend  the  summer,  and  that  was  Chicago.  He  determined  to  go 
there  and  preach  the  Gospel  of  Jesus  Christ,  and  get  all  the 
noted  preachers  he  could,  or,  rather,  all  the  preachers  that  God 
had  peculiarly  blessed  in  preaching  the  Word  of  God,  to  go 
there  with  him.  His  idea  was  that  hitherto  he  had  been  going 
to  the  world  and  that  now  the  world  was  coming  to  him.  He 
thought  he  would  make  one  great  attempt  to  reach  the  people 
from  all  parts  of  the  earth,  as  they  should  come  to  Chicago  to 
see  the  Fair,  with  the  Gospel  of  the  Son  of  God.  Very  many 
people  thought  the  idea  was  visionary.  They  said  that  people 
would  come  to  Chicago  to  see  the  Fair,  that  they  would  be  there 
under  large  expense,  that  they  would  try  to  get  away  as  soon 
as  possible,  and  therefore  they  would  spend  all  their  time  at 
the  Fair  seeing  what  they  could  there.  They  pointed  to  the 
experience  of  past  World's  Fairs.  They  said  that  Philadelphia, 
for  example,  at  the  time  of  the  Exposition,  instead  of  being  a 
place  where  there  was  unusual  spiritual  interest,  was  a  place 
where  there  was  unusual  spiritual  deadness  and  lack  of  interest. 
They  pointed  also  to  the  Exposition  of  Paris  and  said  the  same 
attempt  had  been  made  there  and  failed.  There  seemed  to  be 
good  ground  for  these  forebodings.  We  investigated  the  facts 
about  the  theaters,  and  we  found  the  leading  opera-troupes 
were  fighting  shy  of  Chicago,  and  they  showed   thsir  wisdom. 


300  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

for  in  point  of  fact  when  they  did  open  the  theaters  they  had  to 
shut  thera  again  because  they  could  not  get  anybody  to  go  to 
see  the  greatest  attractions  in  the  theatrical  lines.  Some  min- 
isters of  excellent  judgment  said,  "  Mr.  Moody  for  once  has 
made  a  mistake."  But  we  shall  see  that  it  was  not  a  mistake. 
He  thought  he  was  led  of  God,  and  had  faith  that  God  would 
bless  this  attempt  of  His  servant,  and  God  did. 

Just  a  word  about  the  forces  that  were  rallied  there  in  Chi- 
cago. First  of  all  there  was  Mr.  Moody  himself,  then  John 
McNeill  of  London,  who  was  with  us  the  entire  six  months, 
except  the  first  two  weeks.  Then  there  were  with  us  noted 
men  from  England  and  some  of  the  best-known  men  of  this 
country.  Some  of  the  men  whom  God  blessed  most  came  from 
the  South ;  two  men  from  Maryland,  Mr.  Dixon  and  Mr.  Whar- 
ton, upon  whose  preaching  God  set  His  seal  in  a  special  way, 
and  two  from  Texas  and  one  from  North  Carolina,  whom  God 
singularly  blessed.  There  were  perhaps  fifty  noted  preachers 
from  different  parts  of  the  world;  Dr.  Pindor  was  there  from 
Austria,  Dr.  Stoecker  from  Berlin,  Rev.  Theodore  Monod  from 
Paris,  and  others  from  other  parts  of  Europe.  "We  not  only 
looked  to  preachers  but  we  looked  to  the  singing  of  the  Gospel 
as  well.  Mr.  Stebbins  was  with  us  almost  the  entire  summer, 
Mr.  Sankey,  Mr.  Towner,  and  many  others  of  the  best-known 
Gospel  singers. 

After  we  got  the  forces  there,  we  did  not  know  what  we 
were  going  to  do  with  them.  We  got  the  men  before  we  laid 
our  plans.  We  sent  here  and  there  and  everywhere  to  famous 
preachers  and  singers  and  invited  them  to  come  to  Chicago. 
Then  the  question  came,  "  Now  we  have  got  our  forces,  what 
are  we  going  to  do  with  them  ?" 

Let  me  sketch  in  outline  the  plan  of  campaign.  First,  we 
laid  out  three  large  sections.      Chicago  is  naturally  divided  into 

Plan  of  three  sections  by  the  river,  the  West  side,  the 
the  Campaign.  South  side  and  the  North  side.  In  each  one  of 
these  sections  we  had  a  church  center,  these  churches  seating 
from  eighteen  hundred  to  twenty-five  hundred  people  each,  and 
here  we  rallied  our  forces  for  meetings  every  night  in  the  week 
and  several  services  on  Sunday.  But  we  found  these  centers 
were  not  enough,  and  clustering  around  these  centers  we  had  to 
call  many  other  churches  into  use.  We  did  not  stop  at  the 
churches.     We  next  made  an  assault  upon  the  theaters.     Our 


THIRD    ERA    OF    REVIVALS. 


301 


faith  was  rather  small  at  first,  and  we  hired  but  one  theater,  the 
Haymarket,  into  which  we  could  crowd  thirty-five  hundred 
people,  and  we  did  crowd  it.  The  Haymarket  Theater  was  not 
large  enough,  so  we  rented  the  Empire  Theater  across  the  way 
and  filled  that,  and  then  we  had  to  get  the  Standard  Theater 
three  blocks  away,  but  that  was  not  enough.  Then  we  got  the 
Columbia  Theater,  and  then  we  engaged  Music  Hall  and  held 
services  there  every  day  for  two  hours,  from  eleven  to  one 
o'clock,  and  three  services  on  Sunday.  But  that  was  not 
enough,  so  we  engaged  Hooley's  Opera  House.  That  was  not 
enough,  so  we  engaged  the  Grand  Opera  House  and  on  several 
other  Sundays  other  theaters;  so  we  had  going  every  Sunday 
six  theaters  in  addition  to  these  churches.  But  we  found  a 
great  number  of  people  living  and  staying  about  the  Fair 
grounds,  .and  our  next  question  was  to  get  buildings  about  the 
Fair,  so  we  got  the  Model  Sunday  School  Building,  the  Epworth 
Hotel,  and  the  Christian  Endeavor  Tabernacle,  and,  toward  the 
end  of  the  season,  a  theater  seating  eighteen  hundred.  That 
was  not  enough,  and  so  we  put  up  temporary  buildings.  We 
had  five  tents  in  different  parts  of  the  city.  One  of  the  tents 
was  small,  seating  about  four  hundred.  Three  of  them  seated 
a  thousand  each,  and  the  fifth  tent  seated  fifteen  hundred  people. 
We  thought  we  had  a  big  enough  tent  then,  but  we  found  a 
seating  capacity  of  fifteen  hundred  was  not  enough  ;  so  we  put 
seats  outside  the  tent  for  five  hundred  people  more  and  threw 
up  the  curtains,  and  had  two  thousand  people  every  night  after 
that.  But  we  found  that  was  not  enough,  so  we  sent  on  to  Mr. 
Collins,  or  rather  he  sent  on  to  us,  the  Gospel  carriage  that  is 
owned  by  the  Bureau  of  Supplies,  and  we  went  about  in  that 
to  different  parts  of  the  city  holding  meetings;  but  that  was 
not  enough,  so  we  went  out  into  the  open  air  and  held  meetings 
in  different  parts  of  the  city.  That  was  not  enough,  and  so  we 
had  cottage-meetings;  and  that  was  not  enough,  so  we  went  to 
the  jails  and  hospitals  and  police-stations  and  preached  the 
Gospel  in  the  jails  to  about  six  hundred,  and  in  the  police- 
stations  to  the  policemen,  to  those  in  hospitals  and  other 
institutions. 

Now  we  thought  as  long  as  the  whole  world  was  coming  to 
Chicago  we  ought  to  try  to  reach  all  nations,  and  so  we  sent 
over  to  Germany  for  Dr.  Stoecker,  the  famous  preacher — per- 
haps the  most  famous  in  the  world — to  come  over  and  preach 


302  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

to  the  Germans.  There  was  a  great  deal  of  opposition  to  his 
coming  on  the  part  of  some,  for  they  said  people  would  not 
come  out  to  hear  him.  The  first  Sunday  he  was  there,  Music 
Hall  was  packed  to  suffocation  and  hundreds  were  sent  away. 
We  got  a  preacher  for  the  Swedes  who  preached  to  fifteen  hun- 
dred of  them  nightly.  We  sent  to  Paris  for  a  preacher  to 
preach  to  the  French,  and  one  of  our  own  students  preached  to 
the  Bohemians;  and  so  we  reached  all  these  different  nations 
by  the  preaching  of  the  Gospel.  There  was  one  other  source 
of  strength  and  that  was  the  students  of  the  Institute.  Perhaps 
I  ought  to  say  that  all  this  work  was  conducted  under  the 
leadership  and  in  the  name  of  the  Bible  Institute.  There  we 
had  two  hundred  men  at  our  command  and  ninety  women. 
Some  of  them  preached;  some  of  them  sang;  some  of  them 
helped  in  the  inquiry-meeting,  and  all  of  them  were  willing  to 
help  in  almost  anyway  they  could.  Mr.  Moody  said:  "This 
campaign  could  never  have  been  carried  on  ■  except  for  the 
Bible  Institute.  If  there  was  any  part  of  the  city  where  we 
needed  to  throw  a  detachment  we  had  them  at  our  command. 
If  we  only  had  a  few  hours'  notice  we  could  send  fifty  men  over 
to  that  part  of  the  city  and  placard  and  ticket  the  whole  neigh- 
borhood and  fill  a  building."  So  much  for  the  outline  of  the 
work. 

Now  we  come  to  the  interest  that  the  work  awakened.  And 
let  me  say  right  here  that  the  interest  was  far  beyond  the  ex- 
Interest  in  the  pectation  of  any  of  us.  One  thing  will  illustrate 
Campaign.  the  interest,  and  that  was  the  crowds  that  attended 
the  services.  We  had  a  great  many  services,  I  can  not  tell  you 
how  many,  every  night,  and  a  hundred  and  ten  to  a  hundred  and 
fifteen  every  Sunday.  The  audiences  on  the  closing  Sundays 
of  the  campaign  were  from  seventy  to  seventy-five  thousand 
per  Sunday,  rather  a  large  number  of  persons.  Take  for  ex- 
ample the  Haymarket  Theater,  where  the  service  was  announced 
to  begin  at  half-past  ten,  and  I  presume  there  are  people  in  this 
building  who  got  there  at  five  minutes  past  ten  and  you  did  not 
get  in.  Fifteen  minutes  before  ten  o'clock  the  street  in  front 
would  be  blocked,  and  when  the  door  was  opened  the  building, 
which  by  excessive  packing  would  accommodate  thirty-five 
hundred  people,  would  be  filled  in  five  minutes.  Then  we 
would  tell  them  to  go  three  blocks  below  to  the  Standard  Thea- 
ter.    One  Sunday,  after  thirty-five  hundred  people  were  in  the 


THIRD    ERA    OF    REVIVALS.  303 

Haymarket  and  twenty-three  hundred  in  the  Standard,  there 
were  a  thousand  turned  away  to  find  accommodation  where 
they  could.  Go  to  Music  Hall  in  the  afternoon  and  you  would 
find  that  full.  Go  to  Immanuel  Church  on  Michigan  Avenue 
for  the  three  o'clock  service  and  you  would  find  that  full,  and 
every  night  at  seven  o'clock  you  would  find  the  church  packed 
to  suffocation  with  from  twenty-two  to  twenty-five  hundred 
people;  and  go  three  blocks  away  to  the  Plymouth  Church  and 
you  would  find  that  full  and  people  turned  away.  I  never  saw 
such  hunger  to  hear  the  Word  of  God  in  my  life.  People  would 
come  at  ten  o'clock  and  stay  until  twelve  o'clock.  When  Mr. 
Moody  was  through  preaching  he  would  say,  "  Now  I  have  a 
friend  I  want  you  to  hear,"  while  I  stood  there  in  fear  and 
trembling.  I  was  afraid  that  everybody  would  go.  We  stood 
up  to  sing  a  hymn  and  he  said  that  any  who  wanted  to  go  could 
do  so,  but  nearly  everybody  stayed  to  hear  the  next  speaker. 
That  sort  of  thing  went  on  week  after  week.  Toward  the 
end  of  the  campaign  we  held  three  all-day  meetings  in  Music 
Hall.  We  began  at  half-past  nine  in  the  morning  and  closed 
at  half-past  three  in  the  afternoon.  The  people  were  there  as 
soon  as  the  doors  opened,  and  at  two  of  those  meetings  I  watched 
the  audience,  and  I  believe  there  were  over  a  thousand  people 
who  stayed  right  through  without  a  mouthful  to  eat  from  half- 
past  nine  in  the  morning  to  half-past  three  in  the  afternoon, 
and  I  have  a  suspicion,  if  we  had  gone  on  to  six  or  half-past 
they  would  have  stayed  there  still.  Perhaps  the  best  illustra- 
tion of  the  interest  in  the  meetings  was  Chicago  day.  As  you 
know,  Chicago  day  was  the  great  day  of  the  Fair,  and  everybody 
went  to  the  Fair  on  Chicago  day  or  was  expected  to.  Over 
seven  hundred  thousand  people,  in  point  of  fact,  did  pass 
through  the  gates  of  the  Fair.  The  question  came  up  as  to 
whether  we  would  try  to  hold  a  meeting  on  Chicago  day,  and  it 
was  decided  that  we  would,  and  that  right  in  the  very  heat  of 
the  day,  from  ten  o'clock  till  half-past  two.  We  went  down  to 
Music  Hall  wondering  whether  any  one  would  come  or  not  and 
we  found  the  hall  packed  full  and  people  turned  away.  At  one 
of  our  all-day  meetings  where  I  was  to  preside,  and  where  I 
thought  it  would  be  easy  to  get  in,  they  came  near  losing  their 
presiding  officer,  for  I  could  not  get  in  myself  till  I  found  a 
back  door  and  got  to  my  seat  upon  the  platform. 

Another  thing  that  showed  the  interest  in  the  Word  of  God 


304  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

was  the  fact  that  people  from  different  places,  staying  only  a 
few  days  at  the  Fair,  having  perhaps  only  one  opportunity  to 
see  the  fireworks,  would  turn  their  backs  upon  some  of  the 
best  pyrotechnic  displays  ever  produced  and  go  to  the  Model 
Sunday-School  Building  or  into  the  Epworth  Hotel.  While 
the  rockets  and  while  the  different  kinds  of  fireworks  were 
bursting  in  the  air,  they  turned  their  backs  upon  the  whole  scene 
and  went  into  those  places  to  hear  the  Word  of  God.  Women 
would  go  elegantly  dressed  to  those  meetings  and  find  every 
seat  taken,  but  they  would  be  so  interested  they  would  sit  down 
on  the  bare  floor  of  the  tent  in  order  to  get  an  opportunity  to 
listen.  One  night  there  was  a  great  storm  of  rain,  and  it  blew 
in  under  the  sides  of  the  tent  and  the  water  stood  in  puddles  on 
the  floor  of  the  tent,  and  the  question  was.  Should  there  be  a 
meeting?  But  there  was  a  unanimous  vote  for  the  meeting,  and 
there  they  sat  with  the  rain  coming  down  through  the  roof  and 
blowing  in  under  the  sides  and  gathering  in  pools  on  the  floor, 
so  hungry  were  they  to  hear  the  Word  of  God. 

The  question  has  often  been  asked,  Where  do  these  people 
that  attend  the  meetings  come  from?  One  of  the  Chicago 
papers,  or,  rather,  one  of  the  reporters,  said  to  Mr.  Moody  one 
day,  "You  are  not  reaching  World's  Fair  people.  These  are 
all  Chicago  people."  So  we  got  into  the  habit  of  putting  it  to 
vote  to  find  out  how  many  were  World's  Fair  people,  and  time 
and  time  again,  when  we  made  a  test,  seven  eighths,  nine 
tenths,  and  sometimes  nineteen  twentieths  of  the  audience 
would  stand  up,  testify  they  were  not  Chicago  people  but  from 
the  four  quarters  of  the  earth.  A  great  many  who  came  up  to 
the  World's  Fair  dropped  into  our  meetings  and  went  to  our 
meetings  more  than  they  did  to  the  Fair.  I  think  a  good  many 
people  came  to  Chicago  to  go  to  the  Fair  who  never  went  there 
at  all.  I  remember  one  gentleman,  to  whom  I  was  talking  one 
day,  said,  "I  came  to  take  in  the  World's  Fair,  but  I  have  not 
been  there  at  all.  I  have  been  at  your  lectures  here  every 
morning  and  I  go  to  your  meetings  every  night." 

Some  one  will  say,  "What  was  the  result  of  this  work  and 

did  it  pay  for  the  large  expenditure  of  money?"     It  did  cost 

Results  of      money.      It  cost  a  good  many  thousand  dollars. 

Campaign.      What  were  the  results  of  the  work?     The   first 

result  was  that  thousands  and  hundreds  of  thousands  of  people 

heard  the  Gospel  in  its  simplicity  and  power,  many  who  had 


THIRD    ERA    OF    REVIVALS.  305 

never  heard  it  before.  I  was  trying  to  figure  it  up  as  I  came 
down  to-night,  and  as  near  as  I  can  get  at  it  two  million  people, 
not  different  people,  but  two  million  people  heard  the  Gospel 
in  our  various  services  this  summer,  and  quite  likely  more  than 
that.  The  next  thing  in  the  way  of  results  was  conversions. 
You  ask  me  how  many  conversions?  I  can  not  tell  you.  I  do 
not  believe  in  counting  conversions  anyhow,  but  this  I  do 
know,  that  there  were  scores  in  single  meetings  that  gave  evi- 
dence of  having  accepted  Jesus  Christ  as  their  Savior.  Let 
me  give  a  single  illustration  of  the  last  meeting  in  Haymarket 
Theater.  At  the  close  of  that  service  everybody  who  had  de- 
termined that  morning  to  accept  Christ  was  invited  to  come  up 
and  shake  hands  with  me  and  receive  a  little  book  on  the  Chris- 
tian life,  and  there  I  stood  in  front  of  the  platform,  I  know  not 
how  long,  and  a  great  line  of  young  men,  old  men,  young 
women,  and  middle-aged  women  came  up  one  after  another, 
and  I  put  to  them  the  question,  "  Have  you  decided  to  take 
Jesus  Christ  as  your  personal  Savior  and  confess  Him  before 
the  world  from  this  time?"  and  that  great  long  line  of  men  and 
women,  young  and  old,  came  up  and  said,  "Yes."  That  same 
night  in  Immanuel  Baptist  Church,  in  the  south  part  of  the 
city,  I  stood  in  front  of  the  pulpit  with  the  same  question,  and 
man  after  man  and  woman  after  woman  came  up  and  said  they 
had  accepted  the  Lord  Jesus  Christ  that  night. 

Another  of  the  marked  characteristics  of  the  work  was  the 
number  of  young  men  reached.  A  very  large  proportion  of  the 
audiences  were  young  men,  and  a  very  large  proportion  of  those 
who  accepted  Christ  were  young  men.  For  example,  in  a  sin- 
gle meeting — it  was  a  very  notable  meeting — a  hundred  and 
eighteen  young  men  stood  up  to  say  definitely  and  clearly  that 
that  afternoon  they  had  taken  the  Lord  Jesus  Christ  as  their 
personal  Savior,  Now,  these  men  came  from  all  classes  of 
society,  and  some  of  the  converts  were  of  a  very  notable  char- 
acter. For  example,  our  meetings  in  the  Empire  Theater  and 
Standard  Theater  were  different  from  most  of  the  others.  They 
were  practically  "slum"  meetings.  In  one  of  these  meetings 
there  sat  a  civilized  Indian  who  was  engaged  as  an  engineer,  but 
he  had  never  heard  the  Gospel.  As  he  sat  there  and  heard  of 
the  love  of  God  he  trusted  in  Jesus  Christ  as  his  Savior.  The 
moment  he  accepted  Christ  his  heart  went  out  to  his  fellow 
Indians.  He  came  to  my  brother  and  said,  "  Are  you  a 
20 


3o6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

preacher?"  "I  preach  sometimes."  "I  have  got  a  lot  of 
Indians  down  here.  They  are  medicine-men  living  down  here 
in  an  alley  and  I  want  you  to  come  down  and  preach  to  them." 
And  he  took  my  brother  away  down  to  that  alley  where  these 
Indian  medicine-men  were  gathered,  and  he  preached  the  Gos- 
pel to  them.  He  said  it  was  the  most  attentive  audience  he 
ever  had.  He  took  my  brother  to  his  home  and  pointed  to  his 
little  boy  five  years  old  and  said,  "  Do  you  see  that  boy?  Well, 
I  heard  your  brother  preach  about  the  love  of  God  and  I  have 
accepted  Jesus  Christ  as  my  Savior.  I  had  never  heard  about 
the  love  of  God  before.  I  have  consecrated  that  boy  to  Jesus 
Christ,  and  I  am  going  to  bring  him  up  to  preach  the  Gospel 
and  send  him  to  preach  to  the  Indians." 

Quite  a  large  number  of  actors  were  converted  in  the  meet- 
ings. I  want  to  say  that  we  not  only  used  these  regular  places 
for  meetings,  but  when  anything  extraordinary  came  along  we 
used  that.  For  example,  Forepaugh's  circus  spent  two  Sun- 
days in  Chicago,  and  we  engaged  their  tent,  which  accommo- 
dated fifteen  thousand  people.  Those  who  could  not  find  seats 
stood  up  in  the  arena,  and  it  was  estimated  that  fifteen  or  twenty 
thousand  people  came  to  the  circus  to  hear  about  the  love  of 
God  in  Jesus  Christ.  It  was  a  terribly  hot  day  and  it  seemed 
as  if  we  would  all  die  before  the  service  was  over,  but  there 
that  great  crowd  of  men  and  women  sat  and  stood  beneath  the 
overheated  canvas,  the  perspiration  rolling  down  their  faces, 
and  listened  to  the  Gospel.  Among  those  brought  to  Christ  on 
that  morning  was  an  actor,  a  man  who  had  made  a  wreck  of  his 
life  through  strong  drink.  A  large  number  of  men  and  their 
wives  were  brought  to  Christ.  Some  people  from  the  very 
highest  classes  of  society  were  converted.  For  example,  among 
the  young  men  converted  is  one  of  whom  I  will  tell  you.  A 
certain  business  man  who  has  business  interests  in  Chicago, 
who  gives  us  thousands  of  dollars  every  year  for  our  work,  and 
has  given  us  several  thousand  dollars  this  year,  had  an  uncon- 
verted son.  He  was  deeply  interested  in  him.  This  boy  came 
to  Chicago  and  came  to  our  meetings  in  Haymarket  Theater. 
One  night  at  the  close  of  the  service  he  walked  up  on  to  the 
stage,  took  Mr.  Moody  by  the  hand  and  told  him  he  had  ac- 
cepted Jesus  Christ  as  his  Savior,  That  father  thinks  he  has 
invested  his  thousands  well. 

The  best  part  of  the  results,  however,  was  not  the  conver- 


THIRD    ERA    OF    REVIVALS.  307 

sions.  You  may  be  surprised  at  the  statement,  but  I  think  it 
is  true  that  the  best  part  of  the  work  was  not  the  conversions, 
altho  I  suppose  if  we  were  to  number  them  there  would  be 
thousands  who  accepted  Jesus  Christ  as  their  Savior  this  sum- 
mer in  our  meetings.  The  best  part  of  the  work  was  the  arous- 
ing and  instructing  of  Christians.  Christians  came  to  Chicago 
from  all  over  the  world.  They  came  to  our  meetings  and  many 
of  them  received  the  baptism  of  the  Holy  Ghost.  Many  others 
were  stimulated  to  Christian  work.  They  have  gone  back  to 
their  homes.  In  various  parts  of  this  country,  North,  South, 
East  and  West,  little  fires  of  revival  interest  have  been  kindled 
because  of  what  these  people  heard  in  Chicago.  I  do  not  know, 
but  I  presume  there  are  many  here  to-night  who  could  stand 
up  and  testify  that  some  one  went  from  their  community  to 
Chicago  and  came  back  on  fire,  and  interest  has  been  awakened 
in  their  community.  Hundreds  of  ministers  were  stirred  up  to 
new  devotion  and  new  power  in  the  service  of  Jesus  Christ. 

On  one  of  the  closing  Sunday  mornings  of  the  campaign, 
when  the  Haymarket  Theater  overflowed  and  the  overflow 
meeting  had  filled  the  Standard  Theater  where  I  had  gone  to 
preach,  I  looked  over  the  audience,  and  it  seemed  to  me  that 
the  whole  audience  was  largely  composed  of  Christians,  and  I 
put  to  them  the  question,  "  How  many  of  you  are  strangers 
in  Chicago?"  There  were  twenty-five  hundred  people  in  the 
theater,  all  we  could  pack  in,  and  we  had  to  turn  several  hun- 
dred away  that  morning.  That  whole  audience  rose.  I  could 
not  see  ten  people  in  that  whole  audience  that  did  not  rise  to 
their  feet.  As  I  looked  into  their  faces  I  became  very  confident 
they  were  not  only  strangers  but  Christian  people,  and  1  saw  a 
great  many  ministers  of  the  Gospel ;  so  looking  up  to  God  for 
guidance,  I  chose  the  Baptism  of  the  Spirit  of  God  as  the  subject 
to  speak  upon.  At  the  close  of  the  service  a  fine-looking  gen- 
tleman came  to  me  on  the  platform  and  said:  "  Sir,  I  have  not 
this  baptism  you  have  been  talking  about.  I  am  a  minister  of 
the  Gospel,  a  Presbyterian  minister.  I  have  had  fruit  in  my 
ministry,  but  I  do  not  believe  I  have  received  the  baptism  of  the 
Holy  Ghost.  I  want  you  to  pray  for  me  that  I  may  receive  it." 
"  Why  not  here  and  now?"  I  said.  He  hesitated  a  moment  and 
then  said,  "  I  will."  We  turned  around  and  knelt  by  the  chair, 
and  another  gentleman  came  up  and  said,  "  Can  I  kneel  with 
you?"     I  said,  "Certainly."    He  knelt  in  prayer ;  I  prayed,  and 


3o8  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

this  Presbyterian  minister  prayed,  and  the  other  gentleman 
prayed.  When  we  arose  to  our  feet,  I  turned  to  the  other  gen- 
tleman and  said,  "Are  you  a  minister?"  "No,  I  am  a  judge, 
but,  friends,  I  am  a  Christian  and  a  Sunday-school  superinten- 
dent, and  I  need  the  baptism  of  the  Spirit  of  God  as  much  as 
a  minister  does."  Now  this  thing  happened:  ministers  and 
laymen,  young  men  and  young  women  from  societies  of  Chris- 
tian Endeavor  all  over  this  country,  came  up  to  Chicago,  heard 
the  possibility  of  a  higher  phase  of  Christian  life  presented,  and 
I  believe  this  winter  all  over  the  United  States  of  America  we 
are  going  to  see  an  evangelistic  interest  kindled  through  the 
work  done  in  Chicago  this  summer. 

One  thing  more  I  wish  to  say  before  I  sit  down.  We  learned 
four  lessons  this  summer.  Four  things  were  demonstrated. 
Four  Lessons    The  first  is  that  the  summer  is  a  good  time  to  do 

Learned.  aggressive  Christian  work.  You  believe  that 
already  in  the  South,  but  it  is  not  believed  in  the  North.  The 
view  in  the  North  is  that  the  time  to  do  active  work  is  in  Janu- 
ary right  after  the  Week  of  Prayer  and  perhaps  keep  it  up  until 
May,  certainly  not  later  than  June,  and  then  let  up  till  the  fall 
comes  around.  We  demonstrated  in  Chicago  this  summer  that 
the  summer  was  the  very  best  time  to  reach  men  with  the  Gos- 
pel of  the  Son  of  God. 

Another  thing  that  we  demonstrated  is — it  needed  no  dem- 
onstration however — that  the  old  Gospel  had  lost  nothing  of  its 
power.  You  heard  it  oftentimes  said  to-day  that  you  have  got 
to  get  up  some  new  doctrine,  some  new  views  of  truth,  to  reach 
men  and  hold  them.  You  notice  these  men  that  get  up  new 
views  and  new  doctrines  don't  hold  the  people  very  long,  but 
the  old  Gospel  does  hold  them.  The  only  thing  preached  in 
our  churches  or  theaters  or  tents  was  the  simple  doctrine  of  the 
atoning  blood  of  the  Son  of  God  and  the  power  of  the  Gospel 
to  save  perishing  men,  and  people  came  by  the  thousands,  came 
by  ten  thousands — until  we  had  to  turn  them  away — just  to  hear 
the  old  story  of  the  cross  and  the  power  of  Jesus  Christ  to  save. 

I  do  not  know  that  it  is  quite  fair  to  tell  it  here,  but  I  think 
you  will  permit  it:  A  man  came  to  Chicago  this  summer  with 
the  idea  that  a  new  theology  would  draw  great  crowds.  He  had 
been  invited  to  speak  at  one  of  our  Congresses,  one  of  our  Re- 
ligious Congresses.  •  He  was  completely  infatuated  with  his 
new-theology  views,  and  he  wrote  a  paper.      It  was  the  effort  of 


THIRD    ERA    OF    REVIVALS. 


309 


his  life.  Then  he  passed  it  around  to  his  friends  for  criticism. 
Then  he  reshaped  it  and  sent  it  around  again.  He  rewrote 
that  paper  four  times.  Then  he  thought  he  had  it  perfect  and 
came  to  Chicago  to  read  it.  He  had  visions  of  Columbus  Hall 
with  a  great  throng  of  thousands  of  people  gathered  to  listen  to 
this  great  effort  of  his  life.  The  hour  to  deliver  that  paper 
came,  and  with  trembling  and  with  expectation  he  went  into 
the  hall  and  looked  over  his  audience,  and  he  had  sixteen 
women  and  two  men  to  hear  his  paper!  But,  friends,  the  old 
Gospel  did  not  have  to  look  out  on  an  audience  of  sixteen 
women  and  two  men,  but  oftentimes  to  an  audience  of  thou- 
sands of  men  alone,  three  thousand  five  hundred  one  time,  seven 
thousand  another  time,  fifteen  thousand  another  time,  gathered 
in  one  place  to  listen  to  the  old  Gospel  as  we  find  it  in  the  Word 
of  God. 

Atiother  thing  we  demonstrated  this  summer  is  that  all  you 
have  to  do  to  reach  the  masses  is  what  President  Candler  told 
you  this  afternoon,  "  Go  and  reach  them." 

The  fourth  and  last  thing  we  demonstrated — and  that  don't 
need  any  demonstration — is  the  power  of  prayer.  If  you  were 
to  ask  me  to-night  what  I  thought  was  the  great  secret  of  this 
marvelous  success,  I  would  say  it  was  this,  that  the  leaders  in 
this  movement  looked  up  to  God  to  give  the  victory  and  expected 
Him  to  do  it,  and  He  did  it.  We  were  disappointed  in  men. 
Some  of  the  men  whom  we  expected  the  most  of  we  got  the 
least  out  of,  and  some  of  the  men  we  expected  the  least  out 
of  we  got  the  most  out  of;  but  we  were  never  disappointed  in 
God.  He  helped  us  all  along  the  line.  He  helped  us  in  get- 
ting the  blessing  in  the  meetings,  He  helped  us  in  overcoming 
obstacles,  and  He  helped  us  in  getting  the  money  we  needed.  I 
do  not  know  how  many  thousands  of  dollars  it  cost.  We  are 
figuring  that  up  now.  I  presume  they  know  now,  but  they  did 
not  know  when  I  left  Chicago;  but,  friends,  it  was  in  answer 
to  prayer  that  money  came.  I  do  not  mean  that  people  were 
not  asked  to  give,  because  they  were  asked  to  give  all  over  this 
country,  and  the)''  did  give  most  generously ;  but  time  and  time 
again  we  got  into  a  corner  and  there  was  no  man  to  go  to,  and 
we  went  to  God,  who  brought  us  out  of  our  difificultyo  Let  me 
give  you  a  single  illustration  of  that.  It  was  in  August.  Mr. 
Moody  had  to  go  East.  It  was  near  the  tenth  of  the  month. 
We  pay  part  of  our  bills  on  the  first  of  the  month  and  part  on 


3IO  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  tenth.  Fovir  thousand  dollars  had  to  be  paid  on  the  tenth 
of  that  month.  Ah.  Moody  was  to  go  away  in  a  day  or  two, 
and  there  was  no  money  to  pay  it.  We  did  not  know  what  to 
do.  Mr.  Moody  gathered  some  of  us  together,  the  inner  circle 
of  workers,  at  the  dinner-table  in  his  room.  A  great  burden 
was  upon  his  heart.  He  did  not  know  where  the  money  was  to 
come  from.  I  do  not  think  he  was  discouraged,  but  I  think  he 
was  as  near  discouraged  as  I  ever  saw  him  in  my  life.  We  sat 
down  to  that  table.  Just  before  we  were  seated  a  letter  came 
enclosing  an  English  letter  of  credit  for  nearly  $i,ooo.  There 
was  a  prayer  going  up  from  the  heart  of  Mr.  Moody  and  from 
the  hearts  of  two  or  three  others  who  knew  of  the  dilemma  we 
were  in.  As  we  sat  at  that  dinner-table  a  man  came  in  with  a 
telegram.  He  took  it  to  Mr.  Moody.  Mr.  Moody  opened  the 
telegram  and  then  passed  it  down  to  me.  That  telegram  read, 
"  Your  friends  at  Northfield  have  given  to-day  as  a  free-will 
offering  $6,000  for  your  work  in  Chicago,  and  there  is  more  to 
follow."  Four  thousand  dollars  more  did  follow,  $10,000  in  all. 
Friends,  need  I  tell  you  we  did  not  finish  that  meal?  We 
pushed  back  with  one  accord  from  the  table  and  knelt  by  our 
chairs,  and  with  tears  and  sobs  lifted  our  hearts  in  gratitude  to 
God.  He  had  heard  our  cry  and  while  we  were  yet  speaking 
had  answered  our  prayer.  And  so  it  was,  all  this  summer. 
Men  often  failed  us,  difficulties  often  came,  but  we  had  one 
Friend  that  always  stood  by  us,  and  when  money  ran  short, 
when  the  meetings  grew  dull,  when  obstacles  came  up  and 
doors  seemed  closed,  we  went  alone  with  God  and  we  looked  up 
to  God  for  His  blessing  and  for  His  power,  and  God  heard  us 
every  time.  The  money  came  and  the  obstacles  went,  and, 
best  of  all,  the  Spirit  of  God  came  down. 

In  the  foregoing  brief  sketches  we  have  given  some  glimpses 
of  Mr.  Moody's  opening  work  from  Chicago,  of  his  later  work  in 
Great  Britain,  and  of  his  World's-Fair  Campaign  in  Chicago. 
The  purpose  has  not  been  to  furnish  a  complete  view  of  what 
he  has  accomplished  in  his  evangelistic  labors,  much  less  of  his 
later  educational  efforts  from  Northfield  as  a  center;  such  a 
view  would  require  volumes.  The  aim  has  rather  been  to  give 
some  slight  conception  of  what  the  Holy  Spirit  is  able  to  do 
through  the  agency  of  one  ordinary  man  wholly  given  to  the 
work  of  the  Lord;  in  order  if  may  be  to  lead  other  Christian 
workers  to  imitate  His  example  and  consecration. 


THIRD    ERA    OF    REVIVALS.  3II 

II.    Revival  Work  of  B.    Fay  Mills. 
(i.)  Early  Life  and  General  Sketch. 

As  Mr.  Moody  may  be  regarded  as  the  representative  of  the 
lay-workers  of  the  period  beginning  with  the  revival  of  1858, 
Rev.  B.  Fay  Mills  may  be  regarded  as  a  type  of  the  clerical 
revivalists  of  the  same  period.  Or  perhaps  he  should  rather  be 
regarded  as  a  representative  of  both  classes,  since  altho  an 
ordained  minister  of  the  Gospel  he  has  had  no  distinctively 
theological  training.  Like  Mr.  Moody,  he  has  always  been  in 
touch  with  the  Young  Men's  Christian  Associations;  but,  apart 
from  the  power  of  the  simple  Gospel,  Mr.  Mills's  marked  suc- 
cess has  doubtless  been  very  largely  due  to  his  generalship  in 
conducting  elaborately  planned  campaigns,  with  the  coopera- 
tion of  the  churches  of  the  various  Christian  denominations. 
An  account  of  his  methods  will  be  given  in  this  sketch,  both 
for  its  own  sake  and  also  as  an  aid  to  those  who  are  disposed  to 
take  advantage  of  at  least  some  of  its  features. 

Benjamin  Fay  Mills  was  born  in  Rahway,  N.  J.,  in  1857. 
His  father,  Rev.  Thornton  A.  Mills,  D.D.,  was  one  of  the  lead- 
ers of  the  New  School  branch  of  the  Presbyterian  Church.  He 
was  successively  pastor  of  churches  in  Cincinnati  and  Indian- 
apolis, and  moderator  of  the  New  School  General  Assembly  at 
its  meeting  in  Pittsburg  in  i860.  He  was  in  his  later  years 
secretary  of  the  Educational  Committee  in  that  body,  and  per- 
haps exerted  a  larger  influence  than  any  other  man  in  the  body 
in  preparing  for  and  bringing  about  its  reunion  with  the  Old 
vSchool*  branch. 

The  mother  of  B.  Fay,  whose  maiden  name  was  Anna  Cook 
Mills,  belonged  to  well-known  Presbyterian  families  of  Morris- 
town,  N.  J.,  where  the  Christian  influence  of  Dr.  William  Mc- 
Dowell was  so  long  and  powerfully  felt.  In  early  life  she  was 
married  to  Rev.  Samuel  G.  Whittlesey,  with  whom  she  labored 
as  a  missionary  in  Ceylon  until  his  death.  In  1854  she  was 
married  to  Dr.  Thornton  A.  Mills.  B.  Fay  Mills  was  thus  in 
the  highest  sense  well-born  and  well-bred,  having  his  birth  and 
training  in  a  consecrated  Christian  family  of  marked  culture, 

*  Drawn  from  the  "Mills  Meetings  Memorial  Volume,"  publi.shed  by  the 
Standard  Publishing  Company,  Cincinnati,  1892  ;  from  Dr.  J.  W.  Chap- 
man, Rev.  W.  W.  Brewer,  of  Moncton,  New  Brunswick,  and  other  sources. 


312  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

position,  and  influence.  The  knowledge  of  the  godless  world 
that  came  to  Mr.  Moody  in  his  own  home  and  brought  him  into 
sympathy  with  the  lower  classes  of  society,  Mr.  Mills  gained  at 
the  East,  in  some  degree,  while  away  from  home  in  his  early 
years. 

He  early  drifted  westward,  and  at  the  age  of  eighteen  found 
himself  a  full-fledged  partner  in  a  real  estate  office  in  San 
Francisco.  It  was  at  this  time  that  he  was  led  to  give  himself 
to  Christ,  in  a  way  that  affords  some  color  for  the  sensational 
but  inaccurate  reports  concerning  his  conversion. 

Young  Mills  after  his  preparatory  studies  went  to  Hamilton 
College,  where  he  remained  for  a  short  time.  About  1876  he 
Early  entered  the  University  of  Wooster,  O.     After  a 

Preaching.  short  time  he  went  to  Minnesota  to  engage  in 
missionary  work,  where  he  was  ordained  by  a  Congregational 
Council,  at  Cannon  Falls,  February  18,  1878.  At  this  date  he 
had  already  been  preaching  for  some  time.  Mr.  Mills  entered 
the  senior  class  in  Lake  Forest  University,  111.,  then  under  the 
presidency  of  Dr.  D.  S.  Gregory,  in  the  autumn  of  1878,  and 
was  graduated  with  the  class  of  1879,  the  first  graduating  class 
of  the  University.  There  studied  in  the  class  with  him  the  late 
Dr.  Harry  Price  Safford — son  of  Rev.  John  Price  Safford, 
D.D.,  of  Zanesville,  O. — who  attained  considerable  eminence 
as  a  medical  specialist  and  coadjutor  and  successor  of  his  uncle. 
Dr.  Strong  of  Saratoga  Springs,  and  J.  Wilbur  Chapman,  now 
Rev.  Dr.  Chapman,  the  well-known  evangelist. 

During  the  later  portion  of  his  student  life  his  mother,  who 
had  been  widowed,  accompanied  her  son  to  give  him  the  influ- 
ences of  a  Christian  home  and  the  benefit  of  her  counsel  and 
example. 

During  much  of  the  time  at  Lake  Forest  he  was  acting- 
pastor  of  the  Congregational  church  at  Waukegan,  111.  He 
was  also  active  in  the  University  Young  Men's  Christian  As- 
sociation. After  graduation  Mr.  Mills  spent  two  toilful 
years  in  missionary  work  in  Lead  City  among  the  Black  Hills 
in  Dakota,  at  the  end  of  which  time  he  moved  eastward,  and 
was  for  two  years  pastor  of  the  Reformed  church  at  Green- 
wich, N.  Y.,  great  blessing  attending  his  labors. 

It  was  in  1883  that  he  was  called  to  the  pastorate  of  the 
West  Parish  Congregational  Church,  Rutland,  Vt.,  a  church  of 
about  three  hundred  and  fifty  members.      He  found  the  congre- 


THIRD    ERA    OF    REVIVALS. 


313 


gation  torn  by  dissentions,  and  shorn  of  its  spiritual  strength 
by  bitter  partizan  and  sectional  feeling.     The  outlook  was  dark 

Rutland  and  discouraging  in  the  extreme.  The  heart  of 
Pastorate.  a  veteran  might  have  quailed  in  presence  of  such 
conditions,  but  the  young  pastor,  nothing  daunted,  accepted 
the  trust,  and  waited  upon  God  for  His  indorsement.  It  soon 
became  apparent  that  a  new  spiritual  force  had  come  to  the 
West  Parish  Church,  a  man  of  decided  earnestness  and  of  origi- 
nality in  method,  a  man  having  great  faith  in  God,  filled  with 
the  Holy  Ghost,  and  always  aglow  with  the  warmth  that  comes 
from  conscious  and  continual  touch  with  the  Master.  His  wise 
administration  and  tender,  faithful  preaching  soon  produced 
blessed  results;  harmony  was  restored,  bickerings  and  back- 
biting ceased;  old  hatreds  were  forgiven  and  forgotten;  a  great 
wave  of  spiritual  blessing  swept  over  the  church  and  the  town, 
and  hundreds  during  his  short  pastorate  in  Rutland  were  con- 
verted to  God. 

Mills's  fame  as  a  soul-winner  soon  spread  all  through  the 
State  and  far  beyond.  His  success  was  so  marked  that  invita- 
tions to  conduct  special  services  came  from  pastors  of  all  de- 
nominations, all  of  which  for  a  long  time  he  felt  constrained  to 
decline.  Finally,  after  much  solicitation,  he  went  to  Middle- 
bury,  Vt.,   expecting  to  remain  only  a  few  days.     There  were 

Revival        but  fifty  at  his  first  meeting;  a  hundred  came  to 

Work.  the  second.     The  days  of  proposed  special  effort 

became  weeks — within  twelve  days  some  three  hundred  souls 
were  led  to  Christ,  including  a  large  number  of  college 
students. 

The  following  three  months  were  mostly  spent  in  evange- 
listic work,  and  were  a  period  of  great  blessing  to  the  churches 
visited,  and  of  deepening  conviction  and  clearer  revelation  to 
Mr.  Mills  that  he  was  called  of  God  to  engage  in  the  work  of  a 
revivalist.  Interpreting  God's  will  by  the  many  indications  of 
it  within  his  reach,  he  felt  compelled  to  resign  his  pastorate,  in 
May,  1886,  and  give  himself  with  all  the  courage  and  energy  at 
his  command  as  a  preacher  of  God's  righteousness  and  God's 
love,  not  to  a  parish,  or  State,  or  commonwealth,  but  to  the 
world  at  large.  For  a  decade  of  years  he  has  devoted  himself 
wholly  to  the  work  of  an  evangelist,  preaching  to  vast  audi- 
ences, in  all  the  great  centers  of  population  in  the  United  States 
and  Canada.      He  has  been  conspicuously  successful  in  the  fol- 


314  'HE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

lowing  great  cities:  New  York,  Brooklyn,  Providence,  Cleve- 
land, Cincinnati,  Portland,  San  Francisco,  Omaha,  Des  Moines, 
Nashville,  Philadelphia,  Indianapolis,  Minneapolis,  Milwaukee, 
St.  Paul,  Chicago,  also  Montreal  and  Halifax  in  the  Dominion 
of  Canada, 

Mr.  Mills  studiousl}'  avoids  everything  that  smacks  of  sen- 
sationalism. It  has  often  been  remarked  that  he  has  no  pulpit 
Preaching  eccentricities  nor  oratorical  tricks.  He  aims  to 
Methods.  present  the  great  regenerating  and  saving  doc- 
trines of  the  Gospel  in  a  reasonable,  clear,  direct,  and  force- 
ful manner,  depending  upon  the  power  of  the  Holy  Spirit  to 
apply  them.  He  is  a  firm  believer  in  the  Word  of  God,  in  the 
saving-power  of  the  crucified  and  risen  Christ,  and  in  the  com- 
ing of  the  kingdom  of  God.  His  preaching  has  been  obviously 
directed  to  the  one  end  of  saving  men.  With  all  the  rest  he  is 
a  born  leader  and  has  made  good  use  of  his  generalship — as 
will  be  seen  from  his  revival  methods  in  marshaling  the  Chris- 
tian hosts  in  his  revival  campaigns. 

Mr.  Mills  was  married,  October  31,  1879,  to  Miss  Mary  R. 
Hill,  daughter  of  the  Hon.  Henry  Hill,  of  Minnesota.  His 
intimate  friend  and  after  colaborer,  Dr.  Chapman,  writes: 

"  One  of  his  greatest  blessings  is  to  be  found  in  his  home  life, 
in  his  six  beautiful  children,  and  in  his  eminently  spiritual  and 
helpful  life.  Mrs.  Mills  is  as  thoroughly  consecrated  as  her  dis- 
tinguished husband.  Her  home  throbs  with  the  atmosphere  of 
heaven,  and  to  be  in  her  presence  is  to  receive  great  spiritual  up- 
lifting." 

In  1893  he  received  the  degree  of  D.D.  from  Iowa  College. 
This  he  declined,  as  his  father  had  declined  a  similar  honor 
before  him,  as  he  did  not  regard  it  as  thoroughly  Christian  for 
one  minister  to  wear  a  title  of  eminence  that  might  not  be  re- 
ceived by  less  well-known  brethren.  His  present  residence  is 
in  the  town  of  Moreau,  Saratoga  county,  N.  Y.,  on  the  banks 
of  the  Hudson  River,  a  mile  from  Fort  Edward,  N.  Y.,  which 
is  his  post-office  address.  To  this  locality,  where  he  occupies 
an  ancient  and  historic  stone  house  known  as  "  the  Rogers 
Place,"  he  went  from  Albany  in  the  spring  of  1895,  after  com- 
pleting a  year's  service  as  pastor  of  the  Fourth  Presbyterian 
Church  in  that  city,  a  year  spent  in  study  and  the  care  of  his 
household,  as  well  as  in  aggressive  evangelistic  and  philan- 
thropic work. 


THIRD    ERA    OF    REVIVALS.  315 

He  now  returns  to  his  work  as  an  evangelist,  and  in  the  fall 
of  1895  is  to  visit  Louisville,  Columbus,  and  other  cities. 

He  has  used  the  press  as  well  as  the  pulpit  in  his  work. 
His  printed  works  are:  "Power  from  on  High"  (1891);  "A 
Message  to  Mothers"  (1892);  "Victory  through  Surrender" 
(1893)  ;  "God's  World,  and  other  Sermons"  (1894).  He  is  one 
of  the  editors  of  The  Kingdom^  a  weekly  religious  paper,  pub- 
lished at  Minneapolis,  Minn. 

The  following  books  have  been  printed  about  his  work: 
"The-  Story  of  the  Revival"  (Elizabeth,  N.  J.,  1892);  "The 
Mills's  Meeting  Memorial  Volume"  (Cincinnati,  1892);  "The 
Great  Awakening"  (Minneapolis,  1893) ;  and  a  number  of  other 
smaller  works. 

His  present  assistants  in  his  work  are  the  Rev.  W.  E. 
Biederwolf,  who  is  a  graduate  of  Princeton  Seminary,  where  he 
gained  a  fellowship  of  $750,  to  be  used  in  foreign  stud}',  and 
who  is  eminently  fitted  to  do  a  great  work  in  the  evangelistic 
field;  and  the  Rev.  John  P.  Hillis,  a  remarkable  musical  direc- 
tor and  soloist,  who  for  three  years  has  had  charge  of  the 
musical  arrangements  in  connection  with  the  meetings.  These 
men  are  permanently  employed  by  Mr.  Mills. 

2.    Mr.   Mills'' s  Evangelistic  Method  and    Work. 

Mr.  Mills's  methods  and  work  are  characteristic  and  unique. 
He  is  perhaps  the  most  noted  modern  representative  of  thor- 
ough planning  and  organization  in  revival  work.  His  forte  is 
generalship  in  marshaling  Christian  forces  for  a  revival  cam- 
paign. His  general  plan  involves  (i)  Preliminary  Work,  and 
(2)  Revival  Work. 

He  proceeds  upon  the  assumption  that  a  preliminary  work 
is  necessary  to  prepare  the  way  for  a  revival,  if  it  is  to  be  a 
Preliminary  source  of  permanent  blessing.  A  revival  always 
Work.  comes  as  soon  as  the  church  is  ready  for  it,  and 

furnishes  the  necessary  antecedent  conditions,  set  forth  in  the 
Bible.  We  must  therefore  plan  for  a  revival,  if  we  desire  it. 
Mr.  Mills's  first  direction  to  a  people  desiring  his  services  is: 
"Get  to  work;  pray  and  plan;  make  every  use  of  the  means 
ordained  by  God." 

Certain  things  must  be  done.  These  require  both  time  and 
attention.     A  desire  must  be  awakened  among  Christians  to 


3l6  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

become  co-workers  with  God.  Those  in  whom  that  desire  is 
awakened  must  be  brought  together.  The  church  of  Christ 
must  work  up  to  the  point  where  she  is  willing  to  do  any  work 
and  take  any  risk  on  the  promises  of  God.  Then  there  must  be 
a  certain  public  commitment  on  the  part  of  the  church  to 
aggressive  effort  for  Christ.  This,  it  is  said,  is  the  philosophy 
of  the  apparently  complicated  machinery  of  the  "Mills  Dis- 
trict Central  Combination  Plan,"  in  preparation  for  a  revival. 

A.   The  Work  in  Cincinnati  as  Typical. 

Mr.  Mills's  work  in  Cincinnati — to  an  account  of  which  the 
"  Mills's  Meetings  Memorial  Volume"  of  almost  four  hundred  oc- 
tavo pages  is  devoted — is  perhaps  one  of  the  best  illustrations  of 
methods.  His  "The  Mills's  Meetings  Executive  Committee," 
to  prepare  for  the  advent  of  the  evangelist,  was  organized  at  the 
opening  of  October,  1891.  For  sixteen  weeks  it  carried  on  the 
work  of  districting  and  organizing  the  city,  keeping  in  constant 
communication  with  Mr.  Mills.  Many  conferences  and  meet- 
ings were  held,  and  efforts  made  to  rouse  the  church  thor- 
oughly. Everything  was  planned  for  according  to  the  detailed 
method  which  follows  this  statement  regarding  the  work  in 
Cincinnati. 

On  January  21,  1892,  Mr.  Mills  went  to  Cincinnati  to  begin 
Mr.  Mills  and  his  work  with  the  churches.  He  found  as  stated 
His  Work,      in  the  Memorial  Volume: 

"  That  the  pastors  of  the  city  had  been  at  work  unitedly  for 
more  than  a  year  prior  to  his  coming;  that  numerous  and 
strong  committees  of  pastors  and  other  Christian  men  gave 
their  time  and  energies  unreservedly  to  the  laborious  details  of 
preparation:  and  that  in  the  work  he  had  behind  him  con- 
stantly, sustaining  and  supporting  him  at  every  point,  with  their 
prayers  and  their  efforts,  a  mighty  army  of  nearly  one  hundred 
ministers,  seventy-three  churches,  large  numbers  of  influential 
laymen,  and  twenty  thousand  church  members,  to  whom  he 
proved  himself  to  be  a  wise,  efficient,  untiring,  and  beloved 
leader." 

The  meetings  illustrated  the  power  of  numbers,  vast  audi- 
ences attending  all  the  services.  There  was  an  entire  absence 
of  excitement.  The  work  was  constantly  and  carefully  planned, 
and  the  Gospel  wsa  preached  with  plainness  and  earnestness. 


THIRD    ERA    OF    REVIVALS,  317 

There  were   three   features   that  were   conspicuous  in  the 

Special  movement,  all  of  which  may  be  said  to  be  pecul- 
Features,        iar  to  Mr.  Mills. 

"  The  first  of  these  is  the  'card  system'  which  he  uses,  and 
by  which  he  not  only  secures  a  definite  expression  from  those 
interested,  of  a  desire  to  lead  a  Christian  life,  but  succeeds  in 
the  exceedingly  important  aim  of  directing  the  inquirer  to  the 
church  of  his  preference,  and  of  bringing  him  into  communica- 
tion with  the  pastor  of  the  church. 

"  The  second  peculiar  feature  referred  to  was  Mr.  Mills's 
method,  adopted  on  several  occasions,  of  demonstrating  before 
the  audience,  in  the  midst  of  his  sermon,  by  an  actual  count, 
the  truth  of  certain  important  statements.  For  instance,  at  the 
great  meeting  for  'men  only,'  before  referred  to,  he  was  speak- 
ing of  the  two  great  opportunities  which  came  to  men  for  enter- 
ing the  kingdom  of  God;  first,  in  their  youth,  enforced  by  the 
text,  'Those  who  seek  me  early  s\\q\\  find  me;'  and,  secondly, 
in  a  time  of  revival.  He  said:  'Some  people  say  that  a  revival 
season  is  not  a  good  time  to  come  to  Christ.  Far  from  this 
being  true,  I  say  that  for  those  who  have  grown  to  manhood  it 
is  almost  the  only  time.  I  solemnly  declare,  from  my  observa- 
tion, that  to  you  who  are  men,  a  time  of  revival,  a  revival 
season  such  as  this,  is  almost  your  only  chance  to  get  into  the 
kingdom.  If  you  are  not  saved  during  a  revival,  there  is  an 
awful  risk  that  you  will  7iever  be  saved,  and  I  am  going  to  prove 
it.  I  want  to  ask  every  man  in  this  great  audience  who  is  a 
professing  Christian,  who  was  converted  after  he  was  twenty-Jive 
years  old,  and  who  was  not  converted  during  a  time  of  revival, 
to  rise  to  his  feet,  and  remain  standing  until  I  count.'  In  the 
entire  audience  of  several  thousand  men,  just  twenty  men  stood 
up.  'Just  twenty,'  said  Mr.  Mills.  'It  is  an  awfully  slender 
chance,  my  brothers.'  He  then  said,  'More  than  this,  I  affirm 
that  the  great  majority  of  men  who  are  converted  at  all,  at  any 
period  of  life,  are  converted  in  seasons  of  revival.  Now,  I  want 
all  the  men  in  this  house  to-night,  who  are  members  of  the 
church,  to  rise.'  Fully  two  thousand  men  arose.  'Now,  I  want 
all  of  these  two  thousand  Christian  men  who  were  converted 
and  came  into  the  church  in  a  season  of  revival  to  sit  doivn;  and 
all  of  you  who  came  into  the  church  when  there  was  no  special 
revival  to  remain  standing. '  All  sat  dowm  except  tico  hundred. 
'Here,'  said  Mr.  Mills,  'is  the  proof;  of  the  two  thousand  Chris- 


315  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

tian  men  in  this  house,  eighteen  hundred  were  converted  in 
times  of  revival,  and  only  two  hundred  when  there  was  no 
revival. ' 

"  The  third  peculiar  feature  of  Mr.  Mills's  plan  of  work  is 
the  observance  of  a  special  day  of  prayer  and  service  in  the 
middle  of  the  week,  called  the  'Mid-week  Sabbath,'  on  which 
three  great  mass-meetings  are  held,  and  on  which  the  request 
is  made  for  a  general  closing  of  business  houses.  This  day  was 
observed  in  the  outlying  districts  during  the  time  of  the  district 
services,  and  the  observance  was  very  general.  On  Walnut 
Hills  one  hundred  and  fifty  stores  and  offices  were  closed ;  in 
Covington,  about  two  hundred,  including  six  saloons;  and  on 
Mount  Auburn,  nearly  all.  In  the  city  the  matter  was  placed 
in  the  charge  of  a  special  committee,  who  were  assisted  by 
more  than  sixty  pastors  and  laymen.    .    .   . 

"  When  the  day  came  the  scene  was  a  marvelous  one.  An 
almost  Sabbath  stillness  rested  upon  the  great  city.  The 
streets  were  well-nigh  deserted.  Everywhere  stores,  offices, 
factories,  etc.,  were  closed,  and  large  cards  on  the  doors  and  in 
the  windows  read,  'Closed^  on  account  of  the  special  day  of  the 
Mills's  meeting. '  It  is  impossible  to  give  the  exact  nuixiber  of 
firms  which  closed  up  their  business  on  this  remarkable  day,  as 
many  closed  without  reporting,  but  the  number  is  generally 
estimated  at  about  three  thousand,  including  all  lines  of  busi- 
ness. Among  them  were  not  only  Protestant  Christians,  but 
large  establishments  owned  by  Catholics,  Israelites,  and  pro- 
fessed unbelievers,  out  of  respect  for  the  religious  and  moral 
sentiment  of  the  city.  His  Honor  John  B.  Mosby,  mayor  of  the 
city,  addressed  a  letter  to  Dr.  McKibbin  and  others,  commend- 
ing the  movement,  and  this  singular  feature  of  the  work  has 
left  a  deep  and  lasting  impression  upon  the  whole  community." 

B.    Outline  of  Methods  Employed. 

The  methods  illustrated  in  the  work  of  Mr.  Mills  are,  as  has 
already  been  stated,  very  elaborate  and  complete  in  their  plan- 
ning for  a  revival  in  any  large  city.  They  are  best  set  forth  in 
his 

Suggestions  to  Committees. 

I.    To  the  Committee  on   Finance. 
You  are  expected  to  receive  and  pay  the  bills  presented  by  the 
other  committees.     Each  committee  determines  the  amount  to  be 


THIRD    ERA    OF    REVIVALS.  319 

expended  by  itself.  Arrange  for  your  local  incidental  expenses — 
first,  by  private  subscriptions  before  the  meetings  commence ;  or, 
second,  by  assessment  on  the  churches  concerned,  in  proportion  to 
size  and  financial  strength;  or,  third,  by  collections  at  the  union 
meetings  on  Sunday. 

These  plans  are  desirable  in  the  order  specified.  This  fund 
will  pay  all  expenses  of  the  various  committees,  and  if  you  wish 
to  include  the  traveling  expenses  and  hotel  bills  of  my  musical 
associate  and  myself,  I  have  no  objection.  Besides  this  you  must 
gather  no  money  by  subscription  or  collection  for  us,  as  we  can 
consent  to  receive  no  salary,  except  stich  free-will  offerings  as  in- 
dividuals desire  to  make  to  the  Lord  for  our  services.  You  can 
have  a  clear  understanding  with  the  people  about  this  before  the 
beginning,  and  make  such  announcements  of  it  as  may  please  you 
during  the  last  days  of  the  meetings. 

If  you  desire  to  consult  me  further  upon  this  matter,  I  can  tell 
you  concerning  the  most  delicate  plans  that  have  been  devised  in 
other  places;  but  we  desire  to  be  very  careful,  lest  the  work  should 
suffer  in  any  way,  from  the  manner  of  collecting  money  for  our 
support. 

2.    To  the  Committee  o>i  Advertising. 

(1)  Do  not  state  anywhere  how  long  the  meetings  will  con- 
tinue.    No  one  knows. 

(2)  Make  announcements  for  only  a  few  days  at  a  time;  never- 
more than  one  week. 

(3)  Advertising  is  not  only  to  convey  information,  but  to  make 
people  realize  the  importance  of  this  movement. 

(4)  Do  not  confine  your  efforts  to  what  is  suggested  below. 
Think  of  other  ways  to  do  your  work  eftectively.  and  by  all  proper 
methods  try  to  stimulate  expectancy  and  interest. 

(5)  Enlist  editors  and  reporters  of  all  your  newspapers.  Fur- 
nish them  matter  to  awaken  public  attention  for  two  or  three 
months  previous  to  the  commencement  of  the  meetings. 

See  that  reporters  attend  all  the  services,  if  possible.  If  not, 
get  the  papers  to  print  what  you  furnish,  and  see  that  complete 
reports  are  printed  in  every  issue,  even  if  you  have  to  write  them 
or  hire  a  man  to  do  it  for  you. 

Furnish  complete  notices  for  every  day,  including  Sunday,  to 
all  the  principal  papers.      This  does  not  mean  to  Sunday  papers. 

(6)  Have  articles  written  for  all  principal  denominational  and 
undenominational  papers  which  have  a  fair  circulation  in  your 
community.  See  that  this  is  thoroughly  done,  as  it  will  go  far 
toward  awakening  your  church  members  to  the  importance  of  the 
effort.  Keep  this  up  by  seeing  that  reports  are  furnished  them  as 
the  meetings  progress.  Send  Sunday  notice  to  all  pastors  whose 
people  might  possibly  be  benefited,  both  in  and  out  of  the  combina- 
tion. 

(7)  Bulletins.— T)\\s  includes  all  kinds  of  posters,  placards,  bul- 
letins, etc.,  which  your  ingenuity  can  devise  and  your  judgment 
commend.  The  horse-cars  furnish  a  valuable  medium  when  you 
can  secure  their  use,  both  inside  and  out.  Bulletin-boards  three 
and  one  half  by  four  and  one  half  feet,  to  be  placed  in  front  of  all 
churches,  and  on  all  prominent  corners,  should  never  be  omitted. 
The  best  shape  is  like  this  a.  with  bills  on  both  sides.     Change  the 


320  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

notices  on  them  daily,  or  as  often  as  any  change  is  to  be  made  in 
the  services.  This  is  very  inexpensive,  and  is  one  of  the  most  val- 
uable methods.  Placards  in  stores  factories,  hotels,  etc.,  and 
posters  for  bill-boards  and  the  surrounding  towns  and  country,  are 
also  advisable.  Do  not  try  to  put  too  much  on  any  poster  or  plac- 
ard, and  make  them  all  different.  People  can  get  details  from 
other  sources.  Your  work  is  to  attract  attention,  so  that  "  he  that 
runs  may  read." 

(8)  On  Tickets,  Cards,  Hand-Bills,  etc. — Your  work  will  be 
done  principally  after  the  meetings  commence.  Before  I  come,  do 
what  you  think  wise  in  the  distribution  of  cards  or  hand-bills;  and 
after  my  arrival,  please  confer  with  me  at  once  about  further  work. 

(9)  Please  report  to  me  on  my  arrival,  and  daily  thereafter. 

3.    To  the  Committee  on  Canvassing. 

Divide  your  region  into  districts,  and  have  efficient  canvassers 
visit  every  house  and  store  and  factory  and  office.  They  would 
better  carry  visiting  cards,  which  you  may  have  printed,  leaving  a 
space  for  the  names  to  be  written,  as  follows: 

"  We  should  be  glad  to  see  some  member  of  your  family  for  a 
few  minutes.  We  have  called  to  present  you  with  a  special  invita- 
tion to  the  union  religious  services  soon  to  commence  in  this  city, 
"  Name " 

This  should  be  done  the  week  before  the  meetings  commence. 
I  need  not  say  that  you  should  get  efficient  workers  to  do  this. 

Furnish  them  attractive  invitations,  which  they  are  to  give  the 
people  when  they  call — personally  if  possible.  When  the  residents 
do  not  wish  to  see  them,  they  may  leave  the  invitations  without  a 
personal  interview ;  but  when  it  is  possible,  let  them  try  to  leave 
a  spiritual  impression  from  the  call. 

Keep  your  committee  and  canvassers  organized,  so  that  they 
can  be  ready  for  further  work,  if  desired. 

4.    To  the  Committee  on  Music. 

The  book  will  be  "  Gospel  Hymns  No.  5,"  with  the  addition  of 
standard  hymns  selected  by  me.  This  is  a  special  edition  for  my 
exclusive  use,  and  not  for  sale.  These  books  are  to  be  furnished 
to  you  for  your  use  during  the  meeting,  free,  on  the  following 
conditions : 

(i)  You  are  to  pay  all  cost  of  transportation  and  replace  boxes, 
etc.,  where  it  may  be  necessary. 

(2)  You  are  to  pay  Biglow  &  Main  twenty-four  cents  a  copy  for 
all  books  lost  or  stolen  or  mutilated  while  in  your  care. 

(3)  You  are  to  arrange  to  have  "  Gospel  Hymns,  No.  5,"  regular 
edition,  for  sale  in  some  convenient  part  of  the  building  where  the 
meetings  are  held.  You  are  to  pay  all  cost  of  transportation  for 
these  books  to  and  from  the  publishers.  They  are  to  be  furnished 
you  at  the  lowest  wholesale  price  per  hundred,  and  you  are  to  sell 
them  in  no  case  for  less  than  thirty  cents  apiece. 

The  box  containing  books  for  the  choir  will  be  sent  to  you  sev- 
eral weeks  before  the  meetings  commence.  I  think  you  will  per- 
ceive the  great  liberality  of  this  arrangement,  for  which  you  are 
indebted  to  the  publishers  and  to  Mr.  Sankey. 

Form  a  large  union  choir  of  as  many  good  voices  as  are  obtain- 


THIRD    ERA    OF    REVIVALS. 


321 


able,  and  have  them  commence  to  practise  at  once,  and  learn  all 
the  hymns  in  the  book.  You  may  supply  the  choir  with  books,  or 
let  the  members  buy  them,  as  you  wish.  Select  a  good  leader  to 
drill  the  choir,  and  engage  a  good  organist  to  be  present  at  all  the 
meetings.  Keep  the  same  organist  for  all  the  services.  Do  not 
exclude  singers  not  Christians  from  the  choir,  altho  the  leader  and 
organist  should  be  earnest  Christians,  if  possible.  After  I  come, 
my  musical  director  will  take  entire  charge  of  the  choir. 

It  would  be  well  to  have  an  ironclad  agreement  with  members 
of  the  choir  to  attend  the  evening  meetings,  and  furnish  them  tick- 
ets of  admission  for  the  evenings  when  they  will  agree  to  surely 
be  present. 

Arrange  this  so  as  to  have  the  choir  seats  full  each  evening, 
giving  the  preference  to  the  best  singers  and  those  who  are  most 
faithful  at  rehearsals. 

Report  your  plans  to  Mr.  Lawrence  B.  Greenwood,  Chelsea, 
Mass.,  and  send  him  a  plan  of  the  front  of  the  church,  with  present 
platform,  organ,  doors,  and  where  they  lead  to,  height  and  arrange- 
ment of  pews  and  pulpit,  etc,  etc.,  all  distinctly  marked  on  them. 

5.    The  Committee  on    Ushers. 

[To  the  work  of  this  committee,  whose  duty  it  was  to  select  a 
large  body  of  men  to  act  as  ushers,  Mr.  Mills  very  properly  attached 
a  great  deal  of  importance.  The  term  "  usher"  as  used  by  him,  has 
an  entirely  different  significance  from  that  which  is  usually  given 
to  it.  He  frequently  speaks  of  his  ushers  as  "  assistant  evange- 
lists." Their  duties  include  not  only  all  that  pertains  to  the  seating 
and  comfort  of  the  congregation,  but  the  distribution  of  the  cards 
to  those  desiring  to  begin  Christian  life,  and  earnest  personal  work 
among  the  inquirers  in  the  after-meetings.  Hence  he  asks  that 
they  shall  be  not  only  mature  men,  but  the  most  efficient  and  con- 
secrated Christian  men  in  the  churches.  Very  much  of  the  success 
of  the  meetings  depends  upon  their  good  judgment  and  efficiency.] 

RULES     AND    SUGGESTIONS    FOR    USHERS. 

(i)  The  badge  should  be  worn  to  distinguish  the  ushers  from 
the  audience. 

(2)  There  will  be  a  prayer-meeting  in  the  lecture-room  of  the 
church,  beginning  promptly  at  six  forty-five  each  evening,  and 
continuing  for  ten  minutes,  and  each  usher  is  earnestly  requested 
to  be  in  attendance. 

(3)  Doors  to  the  church  open  at  seven,  and  each  usher  should 
be  in  his  position  before  that  time. 

(4)  Your  position  in  the  church  is  indicated  by  your  number 
upon  the  plan,  and  you  are  requested  to  be  at  this  place  upon  the 
dates  indicated  by  a  cross  on  the  date  schedule. 

(5)  The  front  seats  should  be  filled  first.  Assign  people  seats 
where  you  wish,  not  where  they  might  prefer. 

(6)  Never  seat  any  one  while  Mr.  Greenwood  or  Mr.  Stebbins 
is  singing,  or  during  prayer. 

(7)  Ushers  are  expected  to  remain  until  the  close  of  the  last 
meeting. 

(8)  Ushers  who  can  not  be  present  on  any  date  assigned  to  them 
in  the  schedule  should  notify  the  chief  usher. 

21 


32  2  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

(9)  Ushers  are  requested  to  watch  all  announcements  and  note 
changes,  and  act  accordingl}'. 

(10)  All  ushers  not  on  duty  are  requested  to  be  present  with 
badges  as  much  as  possible,  so  as  to  act  officially  at  any  possible 
overflow  meeting. 

Select  your  ablest  and  most  consecrated  full-grown  men  from 
all  the  churches,  and  get  them  pledged  to  attend  all  the  evening 
services  and  as  many  of  the  afternoon  services  as  may  be  possible. 
Do  not  in  any  case  select  youths  or  boys  for  the  position  of  ushers, 
but  let  us  have  such  men  as  your  Sunday-school  superintendents 
and  men  of  similar  caliber.  We  use  the  ushers  for  such  a  variety 
of  important  duties  that  while  the  name  remains  the  same,  it  is  an 
entirely  new  office  from  that  to  which  you  are  accustomed  in  your 
ordinary  church  work.  We  ask  that  you  give  this  matter  prayer- 
ful consideration,  and  that  you  do  not  allow  ordinary  engagements 
to  interfere  with  the  opportunity  thus  opened  to  aid  in  carrying 
forward  the  Lord's  work. 

6.    To  tJie  Devotional  Committee. 

Arrange  for  two  forty-minute  prayer-meetings  daily,  except  Sun- 
day. One  for  men,  8  :  30  to  9  :  10,  or  9  to  9  :  40  a.m.,  in  some  centrally 
located  hall,  or  store,  or  lecture-room,  on  the  first  floor  if  possible. 
One  for  women,  forty-five  minutes  before  the  afternoon  service  in  the 
lecture-room  of  the  church  where  I  am  to  preach,  to  close  five  min- 
utes before  the  time  for  the  general  service.  (You  may  put  this  in 
charge  of  a  separate  committee  of  ladies,  selected  by  you,  if  you 
judge  best.) 

Arrange  your  topics  and  leaders  for  a  week  at  a  time. 

Select  suggestive  topics  with  great  care. 

Do  not  put  as  references  on  the  card  more  than  six  verses,  bet- 
ter onh'  two  or  three. 

Get  your  cards  printed  in  the  shape  convenient  for  the  pocket 
and  Bible. 

Let  one  of  you  be  at  the  room  at  least  five  minutes  before  the 
commencement  of  every  meeting.  See  that  only  those  seats  are 
used  that  will  probably  be  entirely  filled;  and  that  all  attendants 
occupy  the  front  seats  first.  Be  sure  that  the  organist  and  leader 
of  the  singing  will  be  on  hand  two  or  three  minutes  before  the 
opening. 

If  the  appointed  leader  is  not  present  at  just  the  minute,  an- 
nounce a  hymn;  if  he  does  not  come  by  the  time  you  have  sung 
two  verses,  let  one  of  the  committee,  or  a  substitute  selected  by 
you,  take  charge  of  the  meeting,  and  proceed  as  though  the  leader 
had  been  originally  appointed  to  that  place. 

I  will  send  you  lists  of  topics  used  in  other  places  if  you  will 
write  to  me  for  them. 

Arrange  as  many  union  preparatory  evening  services  in  various 
churches  as  may  be  expedient.  For  one  week  at  least  before  I 
come  it  would  be  well  to  have  at  least  four  of  these  meetings. 
Sometimes  such  services  have  been  held  once  or  twice  a  week,  for 
a  month,  to  great  advantage. 

You  are  also  to  act  as  committee  on  overflow  meetings,  arrang- 
ing for  the  conduct  of  such  meetings  as  may  be  necessary  in  con- 
sultation with  me,  selecting  both  places  and  leaders,  etc. 


THIRD    ERA    OF    REVIVALS.  323 


C.   Results  of  the  Work  in  Cincinnati. 

Mr.  Mills's  special  assistants,  in  the  work  in  Cincinnati  v^^ere 
Rev.  J.  W.  Chapman,  D.D. ,  Mr.  Lawrence  B.  Greenwood,  and 
Mr.  George  C.  Stebbins.  The  preliminary  work,  as  already 
indicated,  extended  over  sixteen  weeks,  from  the  opening-  of 
October,  1891,  to  January  21,  1892,  under  the  special  direction 
of  Mr.  Mills,  by  letters  of  instruction.  The  Evangelical  Alli- 
ance of  Cincinnati  had  already  been  at  work  in  the  same  line — 
but  with  no  thought  of  inviting  in  an  evangelist  from  the  out- 
side— for  nearly  a  year,  their  first  recorded  action  on  the  sub- 
ject bearing  date  November  10,  1890.  The  Mills  revival 
meetings  continued  from  January  21,  1892,  to  March  7,  1892,  a 
little  over  six  weeks.  They  engaged  the  attention  and  em- 
ployed the  energies  of  most  of  the  evangelical  ministers  and 
of  a  great  number  of  the  Christians  of  the  city  for  many  weeks. 
It  would  naturally  be  expected  that  a  church  and  city  so  thor- 
oughly roused  would  accomplish  great  things  in  such  a  united 
and  continuous  eiTort. 

The  results  given  in  detail,  in  the  "  Memorial  Volume,"  can 
not  even  be  indicated  here.  The  cards,  signed  at  the  meetings 
and  in  the  Sabbath-schools  and  churches,  by  those  willing  to 
express  a  desire  "to  lead  a  Christian  life,"  numbered  8,009. 
The  signers  indicated  their  church  preference,  as  follows: 
For  Presbyterian  churches,  2,377;  for  Methodist  Episcopal 
churches,  1,578;  for  Baptist  churches,  817;  for  Congregational 
churches,  396;  for  Lutheran  churches,  235;  for  Protestant 
Episcopal  churches,  91;  for  all  other  denominations,  510.  In 
summarizing  the  spiritual  results.  Dr.  William  McKibbin,  of 
the  First  Presbyterian  Church  of  Walnut  Hills,  suggests  the 
general  influence  and  then  emphasizes  certain  important  points. 
He  says: 

"  The  results  of  a  movement  which  has  enlisted  in  its  service 
so  many  elements  of  church  and  social  power,  and  has  poured 
itself  into  so  many  and  varied  channels  of  human  life,  can  only 
be  fairly  measured  after  the  lapse  of  years,  and  only  fully  meas- 
ured in  eternity.  .  .  .  The  results  in  the  present  are  already 
great,  and  if  the  lessons  and  opportunities  which  have  come 
with  them  are  faithfully  improved,  greater  things  than  these 
shall  surely  follow. 

"  The  work  has  been  a  wide  one.   .   .   .   The  work  has  been 


324 


THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 


a  thorough  one.  ...  It  has  demonstrated  the  ample  suffi- 
ciency of  the  Gospel,  when  preached  with  the  power  of  'the  Holy- 
Ghost  sent  down  from  heaven,'  to  heal  the  spiritual  life  of  the 
church,  arouse  her  dormant  energies,  and  to  overcome  in  the 
hearts  of  men  opposition  to  God  and  righteousness.  ...  It 
has  demonstrated  the  value  of  organized  and  federated  effort  in 
evangelistic  work,  and  the  boundless  results  which  may  flow 
from  it  when  properly  employed.  .  .  .  The  church  has  been 
awakened  anew  to  the  power  of  consecrated  song  to  touch  the 
human  heart,  and  especially  to  open  up  the  way  for  the  Gospel 
to  the  hearts  of  the  music-loving  citizens  of,  Cincinnati.  .  .  . 
The  movement  has  changed  very  largely  the  attitude  of  the 
Church  of  Christ  in  Cincinnati  toward  the  world  at  large.  .  .  . 
The  movement  has  also  demonstrated  the  wisdom  of  securing 
wise  and  consecrated  evangelists  to  head  the  churches  at  times 
of  special  efforts." 

In  sketching  Mr.  Mills's  work  the  special  aim  has  been,  not 
to  give  a  detailed  history  of  his  labors,  but  rather  to  give  a  com- 
prehensive view  of  the  methods  of  organization  and  generalship 
employed  in  what  may  be  regarded  as  the  most  elaborately 
planned  phase  of  revival  work.  In  Mr.  Moody's  closing  cam- 
paign in  England  we  have  a  good  illustration  of  this  phase  in 
its  beginnings,  and  in  the  World's  Fair  campaign  we  see  its 
application  on  a  grand  scale.  But  Mr.  Mills  may  be  regarded 
as  the  representative  of  this  more  elaborate  form  of  organized 
effort,  working  through  and  wielding  the  churches  of  a  whole 
city  for  the  ends  of  the  Gospel.  We  have  given  this  sketch  for 
the  instruction  and  help  of  the  men,  in  all  our  towns  and  cities, 
who  have  the  administrative  ability  requisite  for  rousing  the 
churches  in  their  respective  regions  and  directing  them  in 
evangelizing  the  masses  of  men.  If  such  men  can  be  awakened 
to  see  that  this  universal  work  can  never  be  done  by  special 
evangelists,  but  must  be  done  by  the  stated  ministry  in  each 
locality  the  world  over,  a  much-needed  revolution  will  result 
and  great  good  be  accomplished. 

SECTION    THIRD. 
The  Work  of  the  Great  Lay   Organizations. 

The  great  union  societies,  made  up  principally  of  the  mem- 
bers of  the  various  Christian  churches,  that  are  now  exerting 
world-wide  influence,  either  originated  in  the  revival  of  1858 
or  received  their  impulse  and  inspiration  largely  from  it.     As 


THIRD    ERA    OF    REVIVALS.  325 

that  revival  was  the  rousing  of  the  laity  to  a  sense  of  their  re- 
sponsibility in  the  work  of  the  church  for  a  lost  world,  so  these 
societies  represent  the  organization  of  this  comparatively  new 
element  of  power  in  order  that  it  might  be  brought  to  bear  with 
greater  directness  and  efificiency  in  the  carrying  out  of  the  pur- 
pose of  Christ  in  saving  the  world.  The  societies — too  numer- 
ous to  be  even  named  in  this  connection — have  been  organized 
in  such  away  as  to  reach  out  in  all  directions  to  meet  existing  or 
prospective  needs.  Some,  as  the  Young  Men's  Christian  Associa- 
tion and  the  King's  Sons,  are  designed  for  men  alone;  others,  as 
the  Young  Women's  Christian  Association  and  the  King's 
Daughters,  for  women  alone;  still  others,  as  the  Young  People's 
Society  of  Christian  Endeavor,  for  both  men  and  women.  Some, 
like  the  Young  Men's  Christian  Association,  are  designed 
chiefly  for  Christian  work  outside  the  churches ;  others,  as  the 
Young  People's  Society  of  Christian  Endeavor,  chiefly  for  work 
in  developing  the  young  in  the  church  and  directing  them  in 
cooperating  with  and  directly  building  up  the  various  churches 
with  which  they  are  respectively  connected.  Among  the  most 
remarkable  developments  in  this  great  lay  movement  is  the 
Salvation  Army,  which,  under  General  William  Booth,  has  or- 
ganized a  vast  host  in  all  lands,  which,  under  military  disci- 
pline, is  engaged  in  a  great  struggle  for  the  rescue  of  the 
neglected,  lapsed,  and  submerged  masses. 

The  following  sketches  of  three  of  these  lay  organizations — 
the  Young  Men's  Christian  Association,  the  Young  People's 
Society  of  Christian  Endeavor,  and  the  Salvation  Army — will 
give  some  little  notion  of  the  vast  work  they  are  accomplishing. 


I.    The  Young  Men's  Christian  Association.* 

The  earliest  of  the  great  lay  organizations,  to  which  reference 
has  just  been  made,  is  the  Young  Men's  Christian  Associa- 
tion. It  furnishes  a  happy  illustration  of  progress  in  organ- 
izing and  extending  a  work,  andof  gradually  increasing  definite- 
ness  in  the  conception  of  the  object  to  be  accomplished  by  the 

*The  material  will  be  drawn,  by  permission,  chiefly  from  the  following 
sources : 

"Fifty  Years'  Work  among  Young  Men  in  All  Lands,"  published  in 
1894,  on  the  occasion  of  the  celebration  of  the  Jubilee  of  the  Association. 

"The  Work  of  the  Young  Men's  Christian  Associations  in  North  Amer- 


326  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

agency  of  the  associated  effort.  It  was  organized  in  London 
by  George  Williams  in  1844,  introduced  into  America  in  185 1, 
and  now  extends  over  the  whole  world.  Its  history  embraces 
three  periods: 

1.  That  of  the  sporadic,  independent  formation  of  societies, 
here  and  there,  in  Europe  and  America,  from  1855,  when  the 
"Alliance  of  the  Young  Men's  Christian  Associations"  was 
formed  at  the  Conference  in  Paris,  until  1878,  when  the  "Cen- 
tral International  Committee"  was  formed  at  the  eighth  Inter- 
national Conference,  assembled  in  Geneva. 

2.  That  of  voluntary  international  conferences. 

3.  That  of  organized  and  effective  international  effort  for 
the  spread  of  Christianity  and  the  development  of  Christian  ac- 
tivity among  young  men  in  all  parts  of  the  world. 

It  will  be  convenient  to  consider,  first,  the  general  work  of 
the  association  in  these  three  stages ;  and,  secondly,  the  work 
of  the  Association  in  America,  as  illustrating  the  type  of  effort 
in  which  we  are  more  particularly  interested. 

I.  Origin  and  General  Work  of  the  Association. 

A  view  of  the  general  work  of  the  Association  is  eminently 
suited  to  illustrate  the  increase  in  efficiency  of  effort,  brought 
about  by  progress  in  completeness  and  thoroughness  of  organ- 
ization. 

I.    Earlier  Stages  of  the  Work. 

George  Williams,  as  he  looked  out  over  the  world  of  London, 
felt,  as  many  before  him  had  doubtless  felt,  the  greatness  of  the 
spiritual  destitution  among  the  young  men.  Many  before  him 
had  undertaken  in  their  various  ways  to  meet  the  sore  needs  and 
had  doubtless  partially  met  them,  but  with  George  Williams 
"the  fulness  of  time"  had  come,  and  the  idea  of  his  society  was 
destined  to  survive  and  spread  and  take  possession  of  the  world — 
or,  rather,  the  idea  seems  to  have  taken  possession  of   many 

ica,"  a  paper  prepared  by  Richard  C.  Morse  for  the  Thirteenth  Conference 
of  the  Young  Men's  Christian  Associations  of  All  Lands,  held  at  London, 
England,  June  1-7,  1894. 

"A  Hand-Book  of  the  History,  Organization,  and  Methods  of  Work  of 
Young  Men's  Christian  Associations,"  published  by  the  International 
Committee,  New  York,  1892. 


THIRD    ERA    OF    REVIVALS.  327 

minds  simultaneously,  as  has  often  been  the  case  in  great  inven- 
tions or  great  forward  movements. 

The  older  records  of  the  Association  show  that  "societies 
were  generally  founded  in  dififerent  countries  quite  independent- 
ly of  one  another.  Many  such  associations  existed  for  a  long 
time  without  any  idea  that  other  societies,  kindred  or  even 
identical,  had  been  founded  elsewhere." 

The  decade  which  immediately  preceded  the  commencement 
of  the  work  in  England  was  in  many  respects  a  period  of  prepa- 
The  ration.      Events  then  occurring  in  the  political. 

Preparation,  religious,  and  commercial  spheres  directed  atten- 
tion to  the  need  for  a  new  organization.  Through  a  wide  exten- 
sion of  the  franchise  the  nation  awoke  to  a  sense  of  opportunity, 
and  to  the  assertion  of  popular  rights.  Systems  of  national  edu- 
cation received  a  fresh  impulse.  A  new  movement  was  set  on 
foot  for  the  shortening  of  the  hours  of  labor.  The  commerce  of 
the  country,  particularly  in  its  foreign  departments,  received  un- 
wonted developments.  The  tide  of  population  began  to  flow  in 
greater  volume  and  swiftness  than  hitherto  toward  the  larger 
industrial  centers.  Anew  light  had  begun  to  shine  upon  the  con- 
dition of  irreligiousness  in  which  the  youth  of  the  nation  gath- 
ered in  these  centers  were  allowed  to  grow  up;  upon  the  op- 
pressed condition  of  the  toilers;  and  upon  the  social  discomforts 
which  fell  to  the  lot  of  thousands  of  young  men  who,  brought 
away  from  homes  where  they  had  enjoyed  every  refining  in- 
fluence and  protection,  suddenly  found  themselves  surrounded 
by  influences  calculated  only  to  weaken  and  debase. 

Experience  already  gained  in  connection  with  the  work 
of  mechanics'  institutes,  scientific  institutes,  literary  and  de- 
bating societies,  and  similar  agencies,  served  to  point  the  neces- 
sity for  an  association  for  young  men  which,  while  embracing 
the  literary  and  educational  advantages  provided  by  such  insti- 
tutions, should  at  the  same  time  seek  to  meet  the  deeper  needs 
of  their  spiritual  nature,  to  mold  their  characters  upon  a  Chris- 
tian basis,  and  to  build  them  up  into  Christian  manhood. 

I.    Origin  of  the   Association  in  London. 

From  1841  to  1843  there  had  entered  the  business  establish- 
ment of  Mr.  George  Hitchcock,  72  St.  Paul's  Churchyard,  Lon- 
don, several  young  men  who  were  decided  Christians,  and  who 


32S  J  HI-:    BAPTISMS    OF    FIRE    IN    THE    AMERICAN     CHURCH. 

at  once  realized  the  gravity  and  responsibility  of  their  position 
toward  the  unconverted  young  men  in  the  house,  who  were  in  a 
very  large  majority.  The  condition  generally  of  young  men  in 
the  drapery  business  in  London  at  this  time  is  spoken  of  as  be- 
ing most  deplorable.  Mr.  W.  Creese,  one  of  the  first  secretaries 
of  the  Young  Men's  Christian  Association,  writes  that  a  few 
godly  young  men  from  1841  to  1844  met  together  in  a  bedroom 
for  prayer  and  Bible  study,  and  speaks  of  the  value  that  the  read- 
ing of  two  books  was  to  these  young  Christians,  viz.,  Finney's 
"Lectures  on  Revivals  of  Religion,"  and  the  same  author's 
"  Lectures  to  Professing  Christians."  These  bedroom-meetings 
and  the  reading  of  these  books  led  to  very  earnest  and  definite 
work  on  behalf  of  the  unsaved  young  men,  and  several  were  won 
for  Christ.  The  great  day  alone  will  reveal  the  wonderful  results 
of  this  preliminary  period.  The  great  earnestness  on  the  part 
of  these  young  disciples  led  to  the  conversion  of  the  esteemed 
head  of  the  house,  also  to  the  establishment  of  a  Home  and 
Foreign  Missionary  Society,  which  is  carried  on  to  this  day  at 
72  St.  Paul's  Churchyard. 

In  speaking  of  these  early  days,  at  a  meeting  held  at  48  Great 
Marlborough  Street,  in  1859,  in  connection  with  the  sitting  of 
the  Second  British  Conference,  Mr.  Hitchcock  said:  "My  dear 
friends,  I  shall  attempt  to  restrain  my  feelings,  but  you  will  not 
be  surprised  that  I  feel  strongly  on  such  an  occasion  as  this.  I 
have  been  thinking  since  I  entered  this  room  of  the  birth  of  the 
Young  Men's  Christian  Association — its  infancy  and  youth ;  and 
when  I  tell  you  that  my  own  spiritual  birth  under  God  is  con- 
nected with  its  formation — that  is  to  say,  that  the  same  agency 
which  God  employed  to  nurture  this  blessed  institution  was  the 
means,  I  believe,  of  bringing  me  to  a  knowledge  of  myself  and 
to  a  knowledge  of  Christ — you  will  know  that  I  can  not  but  feel 
a  great  deal  in  taking  the  chair  at  this  meeting." 

Mr.  Hitchcock's  conversion  was  an  event  of  great  importance 
in  relation  to  the  formation  of  the  Association.  The  facilities 
he  afforded  to  the  Christian  workers  in  his  establishment,  the 
princely  liberality  with  which  he  supported  whatever  tended  to 
the  spread  of  the  Gospel,  added  to  the  encouragement  afforded 
by  his  personal  testimony  and  devotedness,  were  causes  which 
told  with  great  effect  upon  the  spirit  and  courage  of  his  em- 
ployees. 

Among  these  employees  there  was  one  in  whom  the  divine 


THIRD    ERA    OF    REVIVALS.  329 

impulse  had  become  "a  passion  for  souls."  George  Williams's 
ardour  in  seeking  the  salvation  of  the  young  men  in  the  house, 

George  and  the  signal  blessing  which  God  gave  to  his 
Williams,  the  labors,  combined  with  the  scrupulous  and  effi- 
Founder.  cient  discharge  of  his  business  duties,  had  given 
him  an  influence  in  the  establishment  which  insured  the  favor- 
able consideration  of  his  suggestions  by  his  fellow  employees. 

Mr.  Edward  Beaumont,  one  of  this  early  Christian  band,  who 
had  been  recently  converted,  in  writing  to  Mr.  George  Williams 
about  those  early  days,  says:  "On  one  Sunday  evening  in  the 
latter  end  of  May,  1844,  you  accompanied  me  to  Surrey  Chapel. 
After  walking  for  a  few  minutes  in  silence  you  said,  pressing 
my  arm  and  addressing  me  familiarly,  as  you  were  in  the  habit 
of  doing,  'Teddy,  are  you  prepared  to  make  a  sacrifice  for 
Christ?'  I  replied,  'If  called  upon  to  do  so,  I  hope  and  trust  I 
>can.'  You  then  told  me  that  you  had  been  deeply  impressed 
with  the  importance  of  introducing  religious  services  such  as 
we  enjoyed  into  every  large  establishment  in  London,  and  that 
you  thought  if  a  few  earnest,  devoted,  and  self-denying  men  could 
be  found  to  unite  themselves  together  for  this  purpose,  that, 
with  earnest  prayer,  God  would  smile  upon  the  effort,  and  much 
good  might  be  done.  T  heartily  concurred,  and  said,  'I  will  do 
what  I  can  to  assist  you.'  You  told  me  at  the  same  time  that  I 
was  the  only  person  to  whom  you  had  mentioned  it.  This  in- 
teresting conversation  was  continued  in  returning  from  worship, 
and  led  to  a  small  gathering  to  further  consider  and  pray  over 
the  subject.  It  was  ultimately  resolved  to  call  a  meeting  of  the 
Christian  young  men  of  the  establishment  for  June  6. 

"Themeeting  washeldon  the  day  mentioned,  at  72  St,  Paul's 
Churchyard,  and  by  Mr.  Williams's  invitation  Mr.  James  Smith 
was  present  from  another  house  of  business,  where  a  work  of 
grace  had  been  manifest.  In  all  there  were  twelve  young  men 
at  this  inaugural  meeting  on  the  6th  of  June,  1844.  It  was  de- 
cided to  form  a  'Society  for  Improving  the  Spiritual  Condition 
of  Young  Men  engaged  in  the  Drapery  and  other  Trades,'  and 
a  committee  of  management  was  appointed.  A  most  remark- 
able circumstance,  and  one  which  at  the  very  outset  stamped 
the  catholicity  of  the  new  association,  and  yet  was  not  prear- 
ranged or  even  known  until  the  fortieth  anniversary  had  passed, 
was  that  the  twelve  founders  of  the  Young  Men's  Christian  As- 
sociation represented  in  equal  numbers  the  four  principal  de- 


;^^0  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

nominations.  It  may  be  well  here  to  give  the  names  of  those 
attending  the  first  meeting:  Mr.  G.  Williams,  Mr.  C.  W,  Smith, 
Mr  James  Smith  (chairman),  Mr.  Norton  Smith,  Mr.  Edward 
Valentine,  Mr.  Edward  Beaumont,  Mr.  Edward  Glasson,  Mr. 
Francis  Cockett,  Mr.  Edward  Rogers,  Mr.  John  Harvey,  Mr. 
John  C.  Symons,  and  Mr.  William  Creese,  the  last  two  named 
acting  as  secretaries.  Several  names  were  siiggested  by  which 
the  new  society  should  be  called,  but  upon  the  proposition  of 
Mr.  C.  W.  Smith,  on  the  fifth  night  of  the  meeting,  July  4th,  the 
one  now  known  the  wide  world  over  was  adopted,  'The  Young 
Men's  Christian  Association.' 

"  Record  has  been  traced  of  several  previous  efforts  put  forth 
on  behalf  of  young  men,  reaching  back  into  the  earlier  part  of 
the  present  and  into  the  seventeenth  and  eighteenth  centuries. 
Those  who  took  part  in  forming  the  London  Young  Men's 
Christian  Association  do  not  appear,  however,  to  have  possessed 
any  information  of  any  of  these  earlier  movements.  Their  ac- 
tion was  guided  entirely  by  the  desire  to  meet  a  present  and 
felt  want." 

2.    Origin   of  the  Association   in  America. 

In  185 1,  that  noted  Christian  philanthropist,  the  Earl  of 
Shaftesbury,  became  president  of  the  Association.  It  was  dur- 
ing that  year  that  the  work  extended  itself  to  Canada  and  the 
United  States — Associations  being  formed  in  Montreal  and  in 
Boston. 

The  work  in  America  was  not,  in  spirit  and  aim  at  least,  a 
Earlier         new    thing.     Religious  societies   of  young  men 
Societies.       were  organized  in  New  England  more  than  two 
hundred  years  ago.     Of  these  early  efforts  we  quote  the  follow- 
ing interesting  account: 

"  In  an  autobiographical  sketch  prepared  by  Cotton  Mather, 
D.  D.,  a  leading  minister  in  Boston,  shortly  before  his  death  in 
1728,  he  refers  to  his  religious  experiences,  when  about  fifteen 
years  of  age,  or  in  1677,  as  follows:  'One  singular  advantage 
to  me  while  I  was  thus  a  lad  was  my  acquaintance  with  and 
relation  to  a  society  of  young  men  in  our  town  who  met  every 
evening,  after  ye  Lord's  day  for  ye  services  of  religion.  There 
we  constantly  prayed  and  sang  a  psalm,  taking  our  turns  in  such 
devotions.  We  then  had  a  devout  question,  proposed  a  week 
before,  whereto  any  one  present  gave  what  answer  he  pleased, 
and  I  still  concluded  the  answer.     As  ye  Lord  made  poor  me  to 


THIRD    ERA    OF    REVIVALS. 


33^ 


be  a  little  useful  unto  these  and  other  meetings  of  young  people 
in  my  youth,  so  he  made  these  meetings  very  useful  unto  me. 
Their  love  to  me,  their  prayers  for  me,  and  my  probationary 
essays  among  them,  had  a  more  than  ordinary  influence  upon 
my  after-improvements.'  His  son  says  of  him  that  'Unto  these 
meetings  he  ascribed  his  first  rise  and  improvement  in  the  art 
of  speaking,  of  praying,  etc. ' 

"About  1683  a  similar  society  was  organized  in  the  south 
part  of  Boston,  for  'ye  prevention  of  ye  mischief  arising  from 
vain  company,  and  as  a  nursery  to  the  church  there.' 

"  In  his  'Early  Religion,'  published  in  Boston  in  1694,  Cotton 
Mather  gives  a  'copy  of  the  orders  agreed,  used,  and  signed  by 
a  young  men's  meeting  in  our  neighborhood.'  Membership 
was  confined  to  those  who  were  'willing  with  full  purpose  of 
heart  to  cleave  unto  Christ. '  Two  hours  were  to  be  spent  each 
Sunday  evening  in  devotional  exercises;  and  sometimes,  after 
the  stated  exercises,  they  conferred  'upon  some  question  of 
practical  Christianity.'  They  were  to  be  'charitably  watchful 
over  one  another.'  Candidates  for  membership  were  to  be  en- 
rolled only  upon  the  consent  of  'the  minister  of  the  place.' 
Those  falling  'into  any  scandalous  iniquity'  were  to  be  sus- 
pended, and  not  received  again  without  repentance.  Quarterly 
collections  to  defray  the  expense  of  'lights,  fires,  and  entertain- 
ments' were  taken,  and  any  surplus  was  given  to  the  poor. 
Bimonthly  a  whole  evening  was  given  to  prayer  'for  the  con- 
version and  salvation  of  the  rising  generation  of  our  land.' 
Upon  special  occasions  whole  days  were  to  be  set  apart  'for 
humiliations  and  thanksgivings.'  These  rules  were  reprinted 
in  1706,  1 7 10,  and  1724,  with  slight  changes  from  those  of  1694, 
and  led  to  many  organizations." 

In  Cotton  Mather's  well-known  "  Bonifacius,"  or  "  Essays  to 
Do  Good,"  published  originally  in  Boston  in  17 10,  and  which 
passed  through  eighteen  or  more  editions  in  America  and 
Europe — the  last  as  late  as  1855 — he  says  of  these  societies: 

"  These  duly  managed  have  been  incomparable  nurseries  to 
the  churches,  where  faithful  pastors  have  countenanced  them. 
Young  men  are  hereby  reserved  from  their  many  temptations, 
rescued  from  the  paths  of  the  destroyer,  confirmed  in  the  right 
ways  of  the  Lord,  and  prepared  mightily  for  such  religious  ex- 
ercises as  will  be  expected  from  them  when  they  come  them- 
selves to  be  householders." 

Referring  to  the  influence  of  this  remarkable  book  upon  his 
public  life,  Benjamin  Franklin  wrote  from  Paris  in  1779  to 
Samuel  Mather: 

"  If  I  have  been,  as  you  seem  to  think,  a  useful  citizen,  the 
public  owes  the  advantage  of  it  to  that  book." 


332  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

The  great  religious  awakening  under  the  preaching  of  Jona- 
than Edwards,  about  1740-42,  did  much  to  revive  the  work  of 
these  societies.  The  society  at  Dorchester,  Mass.,  lived  longer 
than  any  religious  society  of  young  men  of  which  we  have 
knowledge.  Organized  in  1698,  it  had  a  continuous  existence 
until  1848,  or  one  hundred  and  fifty  years.  The  address  deliv- 
ered at  the  centennial  anniversary,  together  with  its  rules,  was 
published  in  1798.  More  than  forty  published  addresses  and 
sermons,  delivered  before  these  Mather  Young  Men's  Societies 
prior  to  1771,  are  now  in  New  England  libraries. 

David  Naismith,  of  Glasgow,  who  had  established  city  mis- 
sions and  young  mfen's  societies  in  Great  Britain,  came  to 
America  in  1830  and  established  similar  societies  in  New  York 
and  Philadelphia,  and  some  thirty  of  the  principal  cities;  but 
these  were  short-lived,  altho  they  doubtless  helped  to  prepare 
the  way  for  the  Young  Men's  Christian  Association. 

The  first  organizations  suggested  by  that  of  London  were 
effected  at  Montreal  and  Boston,  the  former  the  9th  and  the  latter 

Modern  the  29th  of  December,  1851.  It  is  a  noteworthy 
Societies.  fact  that  In  Montreal  there  still  remained  some 
"live  coals"  from  the  Naismith  society;  the  tract  distribution 
had  been  continued,  the  older  workers  enlisting  young  men 
as  helpers.  As  one  of  these  "young  men"  called  for  his  com- 
panion on  a  September  day  in  1851,  he  was  handed  a  volume 
of  "The  Exeter  Hall  Lectures"  with  the  remark,  "Why  can  not 
we  have  a  Young  Men's  Christian  Association  in  Montreal?" 
Meeting  the  next  day,  the  first  words  of  this  friend  were,  "  What 
about  an  association?"  "  We  must  have  one,"  was  replied,  and 
they  at  once  set  about  its  organization.  They  were  greatly  aided 
in  their  efforts  by  a  former  member  of  the  London  society,  who 
possessed  a  copy  of  its  constitution.  The  meeting  for  organi- 
zation was  held  in  the  chapel  of  the  St.  Helen  Street  Church,  in 
which  twenty  years  earlier  (1831)  the  Naismith  Society  had  its 
birth.  The  Boston  Association  resulted  from  an  article  de- 
scribing the  London  Association  and  its  work,  written  for  a 
Boston  paper  by  an  American  student  in  June,  1850,  but  not 
published  till  November,  1851.  This  article  attracted  the  at- 
tention of  Christian  young  men,  correspondence  was  opened  with 
the  London  secretary,  and  an  organization  was  soon  after 
effected.  Nothing  was  known  of  the  Montreal  work  in  the 
United  States  for  more  than  two  years.      The   Boston   Associ- 


THIRD    ERA    OF    REVIVALS. 


333 


ation,  however,  soon  gained  publicity  through  the  press,  and 
copies  of  its  constitution  coming  into  the  hands  of  young  men  in 
Buffalo,  Washington,  New  York,  and  Baltimore,  led  to  similar 
organizations  in  those  cities  during  1852. 

II.   Spontaneous  International  Conferences. 

From  1855  to  1878  was  the  period  of  international  conferences. 
From  the  beginning  a  natural  tendency  to  affiliation  manifested 
itself.     The  oldest  records  of  the  societies  furnished  evidence 

"  that  some  of  the  efforts  at  international  relations  were  being 
made  at  this  period  by  some  of  the  founders  of  the  early  Asso- 
ciation, who,  full  of  enthusiasm  over  the  beauty  of  the  work  in 
which  they  were  engaged,  were  desirous  of  starting  something 
The  Union  at     of  the  same  kind  in  other  countries.     We  find  this 

Geneva.  desire  for  international  institutions  taking  shape 
before  1855,  especially  in  the  Union  at  Geneva,  Avhose  members 
were  so  zealous  that  before  their  own  Union  was  properly  con- 
stituted they  had  entered  into  relations  with  the  young  people 
of  other  Swiss  towns,  and  even  of  France,  Holland,  Germany, 
and  England.  A  French  pastor  came  to  collect  in  Geneva.  He 
was  asked  the  address  of  some  Christian  young  men  in  his 
church  (Nismes).  He  gave  the  names  of  three,  and  a  letter  for 
them  was  entrusted  to  him,  to  which  they  promptly  replied. 
This  letter  was  the  first  of  a  great  volume  of  correspondence 
still  to  be  seen  in  the  archives  of  the  Association  in  Geneva. 
It  was  the  commencement  of  that  brotherly  intercourse  which 
now  unites  the  young  Christians  of  Geneva  to  those  the  wide 
world  over. 

"  At  the  meetings  of  the  Association  the  letters  received  from 
the  different  countries  were  read.  From  1850  to  1855  the  office 
of  secretary  was  no  sinecure  in  Geneva.  Every  day  brought 
correspondence  from  England,  France,  Holland,  Switzerland, 
and  presently  from  America.  This  was  replied  to  regularly. 
In  the  spring  of  1853  it  became  necessary  to  carry  on  a  part  of 
the  correspondence  by  printed  circulars.  The  next  step  was  the 
sending  of  delegates  to  the  different  countries,  and  so  deep  was 
the  conviction  of  the  necessity  of  binding  all  the  Christian  young 
men  together  that  the  Associations  would  fain  have  sent  out 
their  messengers  through  the  wide  world.  Delegates  from 
Geneva  went  in  1853  to  Neufchatel,  Berne,  Basle,  Lyons,  Mar- 
seilles, Montpellier,  Codognan,  Vergeze,  Levignan,  St.  Hypo- 
lite,  and  Allain.  Several  visits  from  foreign  representatives 
followed,  the  first  of  which,  that  of  brother  Heyblom,  from 
Amsterdam,  was  indeed  a  time  of  rejoicing." 

It  was  Geneva,  the  place  where  Calvin  wrought  so  nobly  in 


334  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

the  great  Reformation,  that  took  the  lead  in  the  matter  of  inter- 
national conferences.  "  How  grand  it  would  be,"  said  the  ardent 
Geneva  Taking  young  Genevese  Christian,  "  if  one  day  we  could 
the  Lead.  meet  with  members  of  all  the  kindred  associations 
throughout  the  world,  thus  manifesting  our  common  faith  and 
brotherly  love!"  In  1855  this  desire  was  realized,  and  the  first 
gathering  of  young  Christians  from  England,  America,  France, 
Holland,  Germany,  and  Switzerland  convened  in  Paris.  At  this 
■conference  the  International  Alliance  was  formed,  and  the 
statute  adopted  which  has  furnished  the  basis  for  all  the  sub- 
sequent work  of  the  Association.  An  extract  from  the  report 
of  the  conference  will  indicate  its  spirit  and  aim : 

"We  found  ourselves  among  brethren,  and  we  felt  like 
brethren.  We  proved  during  these  meetings  that  our  Christian 
Association  was  more  than  a  noble  name,  a  grand  watchword: 
it  was  a  living  reality.  While  outside  us  in  the  city,  the  war- 
like alliance  of  two  great  peoples  was  being  celebrated  with  re- 
joicings, we  also  were  signing  a  covenant  sealed  with  the  heart's 
blood  of  the  rising  generation,  and  which  we  are  well  assured 
will  lead  us  on  to  victory  with  the  church.  We  have  laid  (shall 
we  not  praise  God  for  it?)  the  foundation  of  a  vast  missionary 
•association  in  the  midst  of  Protestant  Christendom.  Brethren, 
it  is  for  you  to  rear  the  building.  United  in  the  name  of  Christ, 
we  can  win  conquests  for  Him.  Let  our  faith  in  the  Savior 
strike  its  roots  deep.  We  shall  then  have  the  spiritual  power 
which  is  invincible,  and  we  shall  accomplish  by  the  grace  of 
God,  with  humility  and  faith,  the  work  of  which  these  confer- 
ences are  to  be  the  starting-point — a  missionary  work  among 
the  youth  of  our  churches,  out  of  whom  shall  arise  the  church 
of  the  future." 

The  following  proclamation  of  the  fundamental  principle  of 
the  Alliance  was  made: 

"We,  the  delegates  of  the  Young  Men's  Christian  Associ- 
ations of  Europe  and  America,  assembled  in  conference  in  Paris 
Universal        this  22d  of  August,  1855,  feeling  that  all  our  so- 

Aliiance.  cieties  are  working  for  the  same  ends  and  on  the 
same  lines  of  Gospel  truth,  recognize  it  as  our  duty  to  manifest 
this  unity,  while  at  the  same  time  retaining  complete  independ- 
ence in  our  individual  organizations  and  modes  of  working.  We 
therefore  propose  to  our  respective  societies  to  associate  them- 
selves in  confederation  on  this  fundamental  principle,  which 
shall  henceforward  be  obligatory  on  every  association  seeking 
to  enter  the  Alliance. 

"  The  Young  Men 's  Christian  Association  seeks  to  unite  those 
young  men  who,  regarding  the  Lord  Jesus  Christ  as  their  God 


THIRD    ERA    OF    REVIVALS. 


335 


and  Savior,  according  to  the  Holy  Scriptures,  desire  to  aid  His 
disciples  in  their  doctrine  and  in  their  life,  and  to  associate  their 
efforts  for  the  extension  of  His  kingdom  amongst  young  men." 

This  fundamental  principle  having  been  accepted,  the  con- 
ference further  resolves : 

"  I.  That  any  difference  of  opinion  on  other  subjects,  how- 
ever important  in  themselves,  not  embraced  by  the  specific  de- 
signs of  the  associations,  shall  not  interfere  with  the  harmo- 
nious relation  of  the  confederated  societies. 

"  2.  That  a  certificate  of  membership  be  provided  by  which 
members  of  the  confederate  societies  shall  be  entitled  to  the 
privileges  of  any  other  societies  belonging  to  this  confederation 
and  to  th^  personal  attention  of  all  its  members. 

"  3.  That  the  system  of  correspondence  already  in  operation 
be  extended  to  the  Alliance." 

Upon  this  basis,  at  once  so  broad  and  so  evangelical,  the 
Universal  Alliance  of  the  Young  Men's  Christian  Associations 
was  founded.  Its  wisdom  has  been  fully  attested  by  the  experi- 
ence of  many  years  in  many  lands,  and  it  is  no  doubt  largely 
owing  to  this  wise  initiative  that  the  work  of  the  Young  Men's 
Christian  Associations  has  gone  on  so  satisfactorily. 

The  figures  in  the  subjoined  table  speak  for  themselves,  re- 
garding the  progress  of  the  Alliance  in  association  and  mem- 
bership : 


United  States  and  Canada 
Great  Britain  and  Ireland 

France 

Germany 

Holland 

Switzerland 

Belgium 

Italy 

Sixteen  other  countries. .  . 

Total 


August  ig,  1855. 


36 
40 

49 
130 
10 
54 
2 


322 


14,000 

6,000 

700 

6,000 

400 

700 

30 

30 


27,860 


January  10,  1894. 


.439 
658 
102 
,129 
785 
390 
33 
50 
523 


5.109 


Members. 


245,  809 

87,464 

2,281 

64,362 

17,629 

6,420 

851 

1,200 

30,126 


456,142 


From  1855  to  1878  international  conferences  were  held  from 
time  to  time,  as  the  local  committee  of  some  association  spon- 
taneously arranged  to  send  out  an  invitation.  "  In  the  inter- 
vals between  these  great  gatherings  there  was  no  work  in 
common,  no  universal  week  of  prayer  for  the  young,  and  with 


336  THE    BAPTISMS    OF    FIRE     IN    THE    AMERICAN    CHURCH. 

the  exception  of  the  international  gatherings  held  every  three 
or  four  years,  the  relations  between  the  associations  of  the  va- 
rious countries  were  reduced  to  a  minimum."  All  effort  was 
isolated. 

III.   Effective  International  Organization. 

On  Wednesday,  August  14,  1878,  at  the  first  session  of  the 
Eighth  International  Conference  of  the  Young  Men's  Christian 
Associations  assembled  in  Geneva,  the  French  delegates  pre- 
sented a  memorial  on  a  very  important  question  of  organization. 
This  memorial,  entitled  "  The  Creation  of  an  Effective  Inter- 
national Alliance,"  had  been  suggested  by  various  friends  and 
members  of  the  associations.  It  was  followed  by  a  thorough 
discussion  of  the  subject,  and  the  next  day  the  conference 
adopted  resolutions  constituting  the  Central  International  Com- 
mittee. Subsequently,  in  the  course  of  the  same  conference, 
various  branches  of  work  were  entrusted  to  the  new  committee, 
and  these  resolutions,  carefully  embodied  by  the  committee  of 
the  conference,  defined  the  object  and  duties  of  the  Inter- 
national Committee  until  the  conference  in  London  in  1881. 

The  following  extracts  from  the  resolutions  adopted  will 
indicate  the  general  purpose  of  the  organizations. 

"  I.  The  conference  appoints  a  Central  International  Com- 
mittee, whose  duty  it  shall  be  to  report  to  the  conference  then 
sitting,  and  in  conjunction  with  the  Association  which  is  to 
receive  the  next  congress,  to  decide  on  the  subjects  then  to  be 
brought  forward,  with  their  movers  and  seconders. 

"  2.  This  Committee  shall  prepare  the  statistical  tables  for 
the  next  conference. 

"  3.  This  Committee  shall  have  its  headquarters  at  Geneva, 
and  shall  be  chosen  from  the  officers  of  the  conference  now  sit- 
ting. It  is  empowered  to  fill  up  vacancies  which  may  arise, 
and  to  add  one  representative  for  every  country  not  as  yet 
represented  in  its  membership.   .   .   . 

"  I.  The  conference,  convinced  of  the  importance  of  having 
an  agency  for  the  diffusion  of  universal  and  gratuitous  informa- 
tion, takes  the  work  under  its  own  auspices,  and  declares  its 
readiness  to  sustain,  by  all  means  in  its  power,  every  effort 
made  to  this  end. 

"  2.  The  conference  instructs  the  Central  International  Com- 
mittee to  carry  on  the  work  begun,  and  to  endeavor  so  to 
extend  its  operations  that  it  may  become  international  and  uni- 
versal. It  authorizes  tlie  said  Committee  to  decide,  according 
to  the  best  of  its  judgment,  on  all  matters  of  practical  detail. 


THIRD    ERA    OF    REVIVALS.  337 

and  to  act  in  the  name  of  the  conference  in  connection  with  the 
various  associations  or  groups  of  associations  in  the  Universal 
Alliance. 

"  3.  The  conference  expresses  its  desire  that  all  the  com- 
mittees, general  secretaries,  and  other  officers  in  the  various 
associations,  will  second  the  efforts  made  by  the  Central  Inter- 
national Committee,  and  will  conform  as  far  as  possible  to  its 
instructions,  with  regard  to  the  agency  for  diffusing  informa- 
tion." 

As  we  have  seen,  up  to  the  time  of  the  creation  of  a  Central 
International  Committee,  the  work  of  extending  the  operations 
of  the  society,  and  of  maintaining  a  living  union  among  the 
existing  associations,  was  carried  on,  if  at  all,  in  a  desultory 
and  ineffective  way.  Being  the  duty  of  all,  it  was  attended  to 
vigorously  by  none. 

All  this  was  changed  by  the  organization  of  the  committee. 
The  report  at  the  tenth  conference,  in  Berlin,  in  1881,  shows 
the  spirit  of  the  committee  and  the  character  and  scope  of  its 
work.     It  says: 

"The  Central  International  Committee,  regarding  itself  not 
as  the  head  but  the  heart  of  the  union,  is  desirous  to  send  the 
life-blood  pulsing  through  all  the  veins  of  this  vast  body,  as 
noiselessly,  and  yet  as  effectually,  as  does  the  healthy  heart  in 
the  human  frame. 

"  The  Central  International  Committee  has  a  twofold  duty. 
In  the  intervals  between  the  Universal  Conferences,  which  it 
helps  to  organize,  and  whose  behests  it  carries  out,  it  forms  the 
permanent  link  between  all  the  existing  associations.  In  this 
capacity  it  seeks  to  promote  the  interchange  of  good-will  and 
kindly  service.     This  we  may  call  its  intensive  work. 

"  In  addition  to  this,  the  Central  International  Committee  is 
entrusted  with  the  duty  of  extending  the  sphere  of  usefulness  of 
the  Young  Men's  Christian  Associations,  both  by  breaking  up 
new  ground  and  by  watching  over  and  strengthening  weak 
centers.     This  is  its  extensive  or  missionary  work." 

The  work  is  now  being  pushed  in  all  lands.  Mr.  L.  D. 
Wishard's  journey  of  five  years  around  the  globe  in  the  work  of 
The  Work,  organization  and  encouragement  is  a  good  illus- 
World-Wide  tration  of  what  is  being  done.  A  brief  extract 
from  his  report  of  his  "Journey,"  at  the  Jubilee,  in  1894,  con- 
cerning the  work  in  Asia,  will  serve  to  show  what  great  things 
are  being  accomplished: 

"  The  most  important  event  in  the  history  of  Christian  mis- 
sions has  unquestionably  been  the  transmission  of  the  Gospel 


338  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

from  Europe  into  Asia.  And  as  we  look  back  over  the  half- 
century  of  work  done  by  the  Young  Men's  Christian  Associ- 
ation, we  feel  that  its  most  remarkable  feature  is  its  expansion 
from  America  and  Europe  into  Asia.  If  we  consider  the  vast 
needs  of  the  youth  of  Asia,  and  the  special  adaptation  of  the 
Young  Men's  Christian  Association  to  meet  them  ;  if  we  observe 
how  favorable  are  present  conditions  to  this  work,  and  how 
great  is  the  success  already  achieved  by  it,  we  shall  hardly  be 
taxed  with  exaggeration  when  we  say  that  during  the  next  half- 
century  the  associations  in  Asia  will  probably  do  greater  things 
for  the  young  men  of  that  vast  continent  than  anything  we 
have  yet  seen  in  Europe  and  America. 

"According  to  the  latest  reports  received,  we  find  that  there 
are  175  associations  in  Asia,  composed  of  young  natives,  in  the 
following  proportions:  Japan,  20;  China,  7;  India,  79;  Ceylon, 
22;  Syria,  7;  Persia,  2;  the  Caucasus,  5;  Asia  Minor,  23; 
Kurdistan,  1.  But  the  most  remarkable  point  is,  that  at  the 
head  of  this  phalanx  of  young  Asiatic  Christians  there  is  an 
advance  guard  of  41  students'  associations.  This  fact  alone — • 
that  the  most  educated  and  thoughtful  young  men  are  the  lead- 
ers in  the  movement — seems  to  us  to  prove  how  solid  and  stable 
has  been  the  work  done  by  the  Young  Men's  Christian  Associ- 
ation." 

II.  Work  of  the  Association  in  North  America. 

The  sketch  just  given  of  the  general  work  of  the  Young 
Men's  Christian  Association  affords  a  view  of  the  increased 
efficiency  from  its  more  complete  organization  and  its  gradual 
extension  over  the  world;  the  story  of  the  work  of  the  Associ- 
ation in  North  America  is  fitted  to  give  an  equally  clear  and 
helpful  view  of  the  progress  made  in  clearing  the  vision  regard- 
ing what  are  the  proper  aims  and  work  of  the  institution.  Mr. 
Richard  C.  Morse,  in  the  jubilee  paper  already  referred  to, 
gives  an  account  of  the  gradual  progress  to  clearer  light  and 
greater  unity  and  concentration  of  aim.  From  this  historical 
view  it  is  apparent  that  there  have  been  several  pretty  clearly 
marked  stages  in  the  progress  of  the  Association  on  this  side 
the  Atlantic. 

It  is  not  possible  in  this  connection  to  do  more  than  indicate 
the  two  main  stages  of  progress. 

I.    The  Pioneer  Period. 

As  already  stated  the  first  association  in  America  was  or- 
ganized at  Montreal  in  185 1 ;    the  first  in  the  United  States,  at 


THIRD    ERA    OF    REVIVALS.  339 

Boston,  a  few  months  later.  The  year  following,  associations 
were  established  at  New  York,  Washington,  Buffalo,  and 
Baltimore. 

The  pioneer  work,  reaching  through  twenty  years  more  or 
less,  was  chiefly  confined  to  the  mercantile  classes  in  the  large 
cities,  for  whom  the  work  was  originated.  It  included  (i)  the 
discussion  of  the  exact  aim  to  be  kept  in  view  by  the  associ- 
ations, and  (2)  the  testing  of  suitable  machinery  of  organization 
and  administration. 

Mr.  Morse  sets  forth  the  progress  with  reference  to  these 
points,  as  follows: 

"  Until  1870,  during  the  first  twenty  years  of  their  existence, 
the  American  associations  were  feeling  their  way  toward  the 
definition  of  what  was  to  be  their  distinctive  work  for  young  men. 

"  In  this  period  the  spiritual  purpose  to  lead  young  men  to 
faith  and  life  in  Christ  asserted  for  itself  the  first  place.  It  was 
indeed  the  seed-thought  of  the  organization.  Some  impulse  in 
this  direction  was  doubtless  received  from  religious  societies  of 
young  men  which  had  for  many  generations  existed  in  America. 

"  The  predominant  if  not  exclusive  activity  of  these  earlier 
societies  had  been  religious.  But  this  original  bent  of  the 
Association  work  was  more  directly  derived  from  the  London 
Association,  and  from  him  who  is  honored  as  parent  and 
founder  by  his  children  on  both  sides  of  the  ocean. 

"  But  as  an  organization  seeking  to  make  young  men  dis- 
ciples of  Christ  it  was,  from  the  beginning,  of  great  practical 
importance  to  define  the  relation  of  the  Association  to  the  vari- 
The  Evangel-  ous  evangelical  Christian  churches  with  which 
ical  Test.  its  active  workers  were  identified.  What  proved 
to  be  a  final  and  decisive  step  in  this  direction  was  taken  before 
1870  by  the  American  International  Convention  in  adopting  in 
1869  the  evangelical  test,  which  confines  active  voting  mem- 
bership to  members  of  evangelical  churches.  It  was  adopted 
as  the  best  working  basis  upon  which  to  unite  young  men  of 
the  American  churches  and  to  preserve  such  an  interdenomina- 
tional comity  as  should  be  free  from  disturbing  controversy. 
Upon  it  the  associations  have  lived  in  practical  sympathy  and 
fellowship  with  pastors  and  churches,  cordially  recognized  as 
helpful  auxiliaries. 

"Another  essential  feature  of  the  work  was  impressed  upon 

it  in  this  early  period.     It  was  a  work  by  young  men  who  were 

A  Work  of      laymen  in  the  churches.     They  sought  and  ob- 

Laymen.  tained  the  countenance  of  their  pastors,  but  the 
organization  was  constituted,  officered,  and  managed  wholly  by 
laymen  in  the  board  of  control,  upon  the  working  committee  and 
in  the  entire  active  membership. 


340  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"  The  work  was  also,  in  the  beginning,  carried  on  wholly  by 
young  men  who  took  for  it  such  leisure  time  as  their  regular 
occupations  allowed.  But  very  soon  the  need  began  to  be  felt 
of  a  trained  executive  officer  to  devote  his  whole  time  to  the 
organization,  and  an  officer  was  employed  for  this  purpose  be- 
fore 1870  in  a  few  of  the  larger  cities.  But  the  nature  and  qualifi- 
cations of  the  office  were  very  imperfectly  understood  or  defined. 

"Toward  the  close  of  this  period  also  some  little  progress 
was  made  toward  a  consummation  most  devoutly  wished  by  the 
wisest  Association  leaders,  namely:  a  concentration  upon  work 
for  young  men  exclusivel)'.  These  bands  of  young  men  as  at 
first  organized  had  been  led  away  into  attempting  much  relig- 
ious work,  excellent  in  itself,  but  quite  aside  from  their  dis- 
tinctive purpose. 

"  In  the  beginning  also  was  most  providentially  created  an 
agency  composed  of  representatives  of  all  the  associations  in 
convention  assembled — an  agency  to  promote  by  conference 
Agency  of  and  correspondence  a  comparison  of  views,  an 
Conventions,  agreement  upon  methods  tested  by  experience, 
and  the  giving  of  such  other  mutual  help  as  was  naturally 
suggested  in  the  annual  discussions  of  wisely  chosen  delegates. 
These  benefits  of  a  careful  supervision  began  to  be  realized 
through  the  International  Convention  and  its  committee. 

"  The  final  achievement  of  this  early  period  was  the  opening 
and  dedication  in  New  York  city,  during  December,  1869,  of  a 
remarkable  Association  Building.  It  had  been  erected  at  a 
cost  of  half  a  million  of  dollars,  and  was  the  first  building  the 
whole  structure  and  plan  of  which  had  been  carefully  shaped  to 
accommodate  a  work  for  young  men,  with  equipment  not  only 
for  the  religious,  but  also  for  the  educational,  social,  and  phy- 
sical departments.  This  work  was  officered  and  its  many 
committees  were  manned  by  young  laymen  in  the  various 
evangelical  churches.  As  its  executive  it  had  secured  the 
most  competent  officer  yet  trained  in  the  associations,  then  as 
he  has  ever  since  been  the  leading  American  General  Secretary. " 

2.    The  Period  of  Determination  of  Aim  and  of  Organization. 

The  period  since  1870  has  been  characterized  by  concentra- 
tion of  aim' and  enlargement  of  scope  in  the  work  of  the  Asso- 
ciation, in  connection  with  the  permanent  establishment  of  the 
local  associations  in  buildings  of  their  own.     Mr.  Morse  says: 

"But  in  the  year  1870,  the  New  York  Association  stood 
quite  alone  in  the  possession  of  so  many  points  of  advantage 
and  in  the  proffer  to  young  men  of  what  we  are  now  familiar 
with  as  the  fourfold,  all-round  work,  with  its  benefits  spiritual 
and  intellectual,  social  and  physical. 

"The  years  since  1870  have  been  a  period  of  steady  growth. 


THIRD    ERA    OF    REVIVALS. 


341 


One  by  one  vital  questions  have  been  carefully  considered  and 
answered  in  such  a  way  as  to  give  the  work  its  present  shape 
and  extension. 

"  First,  of  these  was  the  question :  Would  the  wide  work 
outlined  in  the  leading  city  organization  and  its  ample  building 
be  accepted  and  imitated?  and,  if  so,  would  not  the  emphasis 
put  on  the  physical,  social,  and  educational  departments  weaken 
the  supreme  spiritual  purpose  of  the  association? 

"  In  response  to  this  just  solicitude  the  associations,  while 
making  their  work  minister  to  the  whole  man,  body,  mind,  and 
spirit,  have  equally  maintained  the  preeminence  of  the  spiritual 
work  in  their  unaltered  constitution;  in  the  purpose  and  con- 
duct of  ofificers,  and  directors,  and  committees;  in  the  life- 
motive  and  activity  of  both  general  secretaries  and  physical 
directors,  and  in  the  steady  growth  of  meetings  for  young  men 
on  the  Lord's  Day  and  during  the  week.   .   .   . 

"  Intimately  connected  with  the  religious  work  was  the  ques- 
tion: Will  the  evangelical  test  of  membership  prove  to  be  a 
working  basis  permanently  acceptable  to  the  churches? 

"  Slowly  but  surely  this  test  has  met  with  universal  adoption, 
finding  favor  even  where  it  was  at  first  seriously  questioned. 
By  actual  experiment  of  other  tests  it  was  found  that  only  on 
this  one  were  obtained  the  young  laymen  for  management,  the 
secretaries  for  administration,  and  the  buildings  for  accommo- 
dation— all  three  indispensable  to  the  aggressive  and  attractive 
work  by  which  young  men  are  brought  within  the  influence  of 
the  Association.   .   .    . 

"Another  vital  question  remained  unsettled  during  the 
pioneer  period  For  years  after  1870  concentration  upon  work 
Concentration  ^°^  young  men  exclusively  was  widely  criticized 
upon  Young  even  by  many  Association  leaders.  Was  it  not, 
Men.  they  said,  narrowing   the   work  to  confine  it  to 

young  men  only?  Such  concentration,  indeed,  made  the  work 
broad  from  the  standpoint  of  the  young  men,  offering  them  all- 
round  benefit,  physical  and  intellectual,  as  well  as  social  and 
spiritual.  But  it  had  a  narrow  look,  and  it  still  has  a  narrow 
look  to  those  who  are  fully  persuaded  that  the  Association 
should  do  a  general  evangelistic  work  addressed  to  all  classes 
and  ages  of  men  and  women.  Would  the  associations  concen- 
trate universally  upon  work  for  young  men?  Slowly  but  steadily 
the  sentiment  grew  in  favor  of  this  concentration.  Temptation 
to  engage  in  work  outside  of  this  was  more  and  more  success- 
fully resisted.  It  was  discovered,  on  the  one  hand,  that  such 
work  lessened  the  amount  of  effort  which  the  Association  could 
make  for  young  men  ;  while  on  the  other,  tho  every  Association 
energy  was  exhausted  in  its  distinctive  work,  multitudes  of 
young  men  still  remained  beyond  the  reach  of  its  agencies,  thus 
showing  that  the  Association  had  no  strength  to  spare  for  those 
outside  its  immediate  purpose. 


342  THE     BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"A  fourth  vital  question  related  to  management  and  admin- 
istration: (i)  Could  a  body  of  executive  officers  be  trained  and 
employed  for  administration?  And  (2)  could  this  be  done  consist- 
ently with  keeping  the  management  and  work  in  the  hands  of 
such  laymen  as  had  founded  and  had  hitherto  carried  on  this 
work  with  little  or  no  help  from  salaried  officers? 

"  Favorable  response  to  this  question  has  been  made  by  the 
present  multitude  of  young  men  who,  to  the  number  of  thirty- 
five  thousand,  are  now  serving  as  volunteers  on  the  committees 
for  work  and  management. 

"  On  the  other  hand,  equally  successful  has  been  the  effort 
to  secure  the  trained  officers  needed  as  general  secretaries  and 

Trained        physical  directors.     Twelve  hundred  such  officers 

Officers.  are  now  employed,  and  two  training-schools  are 
in  successful  operation  to  educate  men  for  these  responsible 
positions.   .   .   . 

"  For  the  accommodation  of  this  broad  work  with  its  multi- 
tude of  agencies  and  workers,  specially  constructed  buildings 
were  needed.  The  good  beginning  made  in  New  York  city  in 
1869  was  carefully  studied  and  improved  upon,  at  first  only  in 
the  larger  cities,  then  in  those  much  smaller.  It  was  a  com- 
pletely new  type  of  building,  adapted  in  every  part  to  this  new 
form  of  Christian  work.  The  architect  was  guided  and  con- 
trolled by  the  vigilant  secretary  and  the  other  officers  and 
workers;  equally  also  by  the  wise  supervision  of  International 
and  State  Committees.  Thus  a  type  of  building  has  been  de- 
veloped, each  structure  gaining  by  suggestions  obtained  from 
its  predecessors.  In  this  way  the  American  associations  have 
come  into  possession  of  three  hundred  buildings  at  a  cost  of 
$15,000,000— the  latest,  largest,  and  most  complete  having  been 
opened  with  full  equipment  only  a  few  months  ago  in  Chicago, 
the  second,  and  in  many  respects  the  most  remarkable  of 
American  cities.  This  latest  building,  like  its  prototype  in  New 
York  twenty-four  years  ago,  registers  a  long  step  of  progress. 
Erected  in  the  very  heart  of  the  great  city,  by  an  expenditure 
The  Model  of  over  $900,000,  upon  ground  almost  equal  in 
Building,  value  to  the  costly  structure  itself,  it  contains  the 
best  total  equipment  yet  realized  in  any  one  building  for  the 
whole  work,  spiritual  and  social,  physical,  intellectual,  and 
educational." 

3.    The  Extension  of  the  Scope  of  the   Work. 

In  the  progress  of  the  work  it  became  manifest,  early  in  the 
seventies,  that  the  operations  of  the  Association  should  be 
widely  extended  in  their  scope.     Mr.  Morse  says: 

"Thus  organized,  administered,  and  established  in  buildings 
of  their  own,  the  associations  have  greatly  extended  the  reach 


THIRD    ERA    OF    REVIVALS. 


343 


of  their  influence.  It  was  for  young  men  of  the  mercantile 
class  in  our  large  cities  that  the  first  expert  secretaries  and  the 
first  carefully  planned  buildings  were  secured.  But  while  this 
adaptation  to  one  class  was  being  wrought  out,  the  practical 
question  was  again  and  again  raised:  Is  not  this  work  equally 
adapted  to  reach  other — perhaps  all — classes  of  young  men? 
To  this  oft-recurring  question  very  successful  replies  have  been 
given  one  by  one. 

"A  million  men  are  employed  by  American  railroad  cor- 
porations.    Coming  in  contact  with  the  Young  Men's  Christian 

Railroad  Associations,  some  of  these  employees — specially 
Work,  those   in    the    operating    department — suspected 

and  then  demonstrated  the  adaptation  of  this  work  to  their 
situation.  As  a  result  the  Association  Railroad  Department 
has  grown  up  since  1872,  and  now  railroad  branches  are 
organized  at  over  one  hundred  railroad  divisional  points — the 
corporations  appropriating  annually  over  $125,000  toward  the 
expenses  of  this  agency  because  of  its  practical  value  in  increas- 
ing the  efficiency  of  their  employees.  Many  buildings  have 
been  erected  at  these  railroad  points,  the  best  one  having  been 
lately  enlarged  at  a  total  cost  for  the  entire  completed  building 
of  $250,000.  It  is  the  gift  of  the  leading  American  railroad 
capitalist  to  his  employees  organized  for  mutual  benefit  in  this 
form  of  Christian  activity.   .   .   . 

"  Equally  promising  has  been  the  effort  to  benefit  young 
men  of  the  industrial  classes,  including  those  engaged  in  many 
forms  of  manual  labor.  The  chief  agency  used  is  the  evening 
educational  class.  More  than  twenty  thousand  young  men  are 
now  gathered  in  such  classes,  constituting  nearly  one  tenth  of 
the  total  membership  of  the  American  associations.  No  privi- 
leges we  offer  appeal  so  strongly  to  many  of  the  very  best 
young  men  of  the  industrial  as  well  as  of  the  mercantile 
classes.   .   .   . 

"  But  the  extension  of  the  Association  work  to  students  in 
American  colleges  and  universities  has  been  one  of  the  most 
Colles-e  Work  significant  features  of  its  progress.  Since  1870, 
^  ■  when  it  existed  in   less   than   ten   colleges,  the 

number  has  grown  to  four  hundred  and  fifty,  with  a  membership 
of  over  thirty  thousand,  perhaps  the  largest  undergraduate 
student  fraternity  in  the  world. 

"  The  students  in  our  universities  and  colleges  are  the  most 
influential  and  favored  class  of  American  young  men.  They 
constitute  only  one  per  cent,  of  American  youth,  but  they  fur- 
nish thirty  per  cent,  of  the  men  who  fill  positions  of  influence 
in  trade  and  commerce,  as  well  as  in  church,  school,  and  state. 
Of  these  young  men  the  associations  receive  into  their  member- 
ship a  larger  proportion  than  of  any  other  class  in  America,  and 
under  the  influence  of  the  Association  a  larger  percentage  of 
these  young  men  are  converted  than  of  any  other  class  reached 


344  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

by  its  efforts.  So  that  b}^  this  means  the  most  influential  young 
men  among  us  are  as  a  class  the  most  Christianized. 

"These  university  associations  are  also  distinguished  from 
all  others  in  graduating  their  entire  membership  every  four 
years  into  the  great  body  of  young  men  from  whom  come  the 
members  of  the  city  and  town  associations.  The  prosperity 
and  strength  of  many  of  our  city  organizations  are  to-day 
dependent  upon  the  leadership  and  activity  of  graduates  of  the 
college  associations. 

"  Another  significant  circumstance  confirming  and  guarantee- 
ing the  Association's  relation  to  the  churches  is  the  fact,  that 
almost  all  the  future  ministers  of  the  evangelical  churches  are 
to-day,  as  Christian  college  students,  members  and  workers  in 
the  Young  Men's  Christian  Associations. 

"  Another  outgrowth  of  the  college  work  has  been  created 
by  graduates  who,  having  been  active  members  during  their 
college  course,  became  missionaries  and  began  to  organize  the 
students  in  educational  institutions  on  the  foreign  field.  It 
then  became  apparent  that  the  unit  of  closest  association 
resemblance  the  round  world  over,  in  our  work  for  young  men, 
is  the  college  or  university  organization.  The  resemblance 
between  association.s  in  American  and  in  Japanese  or  Chinese 
universities  will  be  a  closer  one  than  we  can  ever  expect  to  see 
existing  between  the  city  associations  of  Chicago  or  New  York 
and  those  of  Tokyo  or  Pekin. 

"Once  planted  in  the  colleges  of  the  Orient  the  associations 
were  naturally  sought  for  on  behalf  of  the  young  men  in  the 
cities.  Calls  came  from  those  cities  and  from  the  missionaries 
in  them  for  qualified  leaders  to  organize  city  associations  in 
India,  Japan,  China,  and  South  America. 

"This  has  led  to  the  planting  of  associations  by  five  Ameri- 
can secretaries  at  Tokyo,  Madras,  Calcutta,  and  Rio  de  Janeiro. 
They  are  sustained  on  these  fields  by  their  American  brethren. 

"Another  important   outgrowth   of   the  college  association 

work  has  been  that  development  of  its  missionary  department 

Volunteer        known  as  the  Student  Volunteer  Movement  for 

Mission  foreign  missions — a  well-organized  movement 
Movement.  which  has  already  enrolled  over  three  thousand 
students  as  volunteers  desirous  of  becoming  foreign  mission- 
aries of  the  churches  to  which  they  severally  belong.  Of  those 
enrolled  already  six  hundred  and  eighty-five  have  been  sent  out 
and  are  now  in  active  service  on  the  field." 

4.    Agencies  of  Supervision. 

The  experience  of  the  earlier  years  demonstrated  that  inter- 
national, State,  and  provincial  conventions,  committeemen,  and 
secretaries  were  indispensable  agencies  of  supervision  in  push- 
ing on  the  work.     On  this  point  Mr.  Morse  says: 


THIRD    ERA    OF    REVIVALS.  345 

"  From  this  brief  reviev^r  it  is  evident  that  the  period  since 
1870  has  been  one  of  accelerated  progress  in  every  department 
of  the  American  associations.  It  remains,  however,  to  notice 
one  agency  without  which  this  progress  could  not  have  been 
realized. 

"  During  the  pioneer  period  Association  representatives  in 
international  convention  assembled  had  created  a  Committee 
to  promote  correspondence,  supervision,  and  extension,  and  in 
1866  had  given  that  Committee  fixity  of  location  in  the  leading 
American  city.  Two  needed  International  Secretaries  had  also 
been  employed,  and  before  1870  a  few  State  and  provincial 
conventions — children  of  the  international' — had  been  organized. 

"  Visiting  and  corresponding  secretaries  were  added  grad- 
ually to  the  force  of  the  International  Committee,  and  to  that 
of  the  State  and  provincial  organizations,  as  these  were  succes- 
sively formed  and  fostered  by  the  International  Committee. 
Ground  gained  has  been  held.  Mistakes  on  new  fields  have 
been  corrected  in  season.  Only  along  the  pathway  of  super- 
vision has  permanent  progress  in  any  and  every  department 
been  realized. 

"In  1870  the  international  and  the  14  existing  State  and 
provincial  organizations  numbered  93  members.  Now  the 
International  Committee  is  composed  of  70  members  and  trus- 
tees, and  on  the  State  and  provincial  committees  are  enrolled 
740  members. 

"Only  two  visiting  agents  were  employed  in  1870  by  these 
agencies  of  supervision.  Now,  73  international,  State,  and 
provincial  secretaries  are  employed  on  the  home  and  5  on 
the  foreign  field.  In  1893,  at  34  conventions,  6,260  representa- 
tives of  966  associations  met  for  stimulating  conference  and  to 
promote  wise  supervision.  From  a  financial  point  of  view  the 
same  impression  is  gained.  Years  ago,  when  the  aggregate 
annual  expenditure  of  the  American  associations  was  $200,000, 
one  tenth,  or  $20,000,  was  expended  for  supervision.  Now, 
when  over  two  millions  are  being  used  annually  in  this  work 
for  young  men,  the  same  proportion  is  paid  for  supervision. 
Excellent  reasons  for  this  might  be  given,  but  we  can  only 
record  here  the  interesting  and  significant  fact,  showing  how 
indispensable  to  the  progress  of  the  work  have  been  agencies  of 
vigilant  supervision  and  extension." 

The  following  summary  of  the  growth  of  the  Association  is 
Summary  of     sent   out  by  "  The    International  Committee   of 
Growth.       Young  Men's  Christian  Associations." 

"After  fifty  years  we  find  in  North  America  1,400  associa- 
tions, with  an  aggregate  membership  of  about  233,000.  These 
associations  own  a  total  net  property  of  $15,200,000.  Two 
hundred  and  ninety-one  of  them  own  the  buildings  they  occupy. 


346  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Six  hundred  and  thirty-eight  have  libraries  aggregating  476,572 
volumes.  Seven  hundred  and  eighty-nine  have  reading-rooms. 
Twenty-six  thousand  nine  hundred  and  ninety-seven  Bible-class 
sessions  and  64,000  prayer-  and  Gospel-meetings  for  young 
men  only  are  held  annually.  Three  hundred  and  four  associa- 
tions report  educational  classes  attended  by  over  20,000  differ- 
ent young  men,  and  524  report  gymnasiums  and  other  means  of 
physical  culture.  One  hundred  and  ninety  literary  societies, 
4,795  lectures,  and  3,829  sociables  are  reported.  Two  hundred 
and  fifty-two  associations  are  doing  a  special  work,  both  relig- 
ious and  secular,  for  boys.  Of  the  1,397  associations,  444  are 
in  colleges,  98  are  railroad  branches,  1 1  are  German  branches, 
43  are  among  the  colored  people,  and  30  among  the  Indians. 
The  aggregate  current  expenses  of  984  associations  are  $2,138,- 
097.  One  thousand  and  one  hundred  and  sixty-five  general 
secretaries  and  assistants  are  employed  by  696  associations 
and  branches.  The  international,  State,  and  provincial  com- 
mittees employ  83  secretaries.'' 

This  twofold  sketch — of  the  general  work  and  of  the  Ameri- 
can work — makes  it  manifest  that  the  Young  Men's  Christian 
Association  is  one  of  the  most  powerful  and  far-reaching  agen- 
cies for  good  ever  devised  by  the  church  of  Christ.  The 
glimpse  given  of  the  work — for  nothing  more  is  possible  in 
this  connection — indicates  how  large  is  its  promise  of  future 
usefulness  if,  under  the  influence  of  the  Holy  Spirit,  it  shall 
retain  its  singleness  of  vision  and  aim  and  its  reverence  for 
Christ  and  the  Bible. 


II.  Sketch  of  the  Society  of  Christian  Endeavor.* 

As  will  be  seen,  the  Society  of  Christian  Endeavor  is,  by  the 
very  terms  of  its  constitution,  strictly  subordinated  to  the  local 
church  or  denomination  with  which  each  society  is  connected. 
It  is  thus  made  a  most  valuable  auxiliary  to  the  pastor  and  peo- 
ple in  training  the  young  in  Christian  work.  As  expressed  in 
the  language  of  the  Society  itself: 

"  The  first  Society  of  Christian  Endeavor  was  established  at 
Portland,  Me.,  in  Williston  Church,  by  its  pastor,  Rev.  Francis 
E.  Clark,  for  the  training  of  young  converts  for  the  duties  of 
church  membership ;  to  promote  an  earnest  Christian  life  among 
its  members,  to  increase  their  mutual  acquaintance,  and  to  make 

*  The  sketch  of  this  Society  has  been  prepared  from  materials  kindly 
furnished  by  Rev.  Francis  E.  Clark,  D.D.,  its  founder  and  president. 


THIRD    ERA    OF    REVIVALS.  347 

them  more  useful  in  the  service  of  God.  The  purpose  of  the 
Society  is  now  the  same  as  at  the  beginning:  to  train  young- 
people  for  the  duties  of  their  own  church  and  denomination. 
It  exists  to  make  young  people  loyal  and  efficient  members  of 
the  church  of  Christ.  Like  the  Sunday-school  each  society  is 
in  some  local  church  and  in  no  sense  outside  of  that  church." 

The  following  statement  of  the  history  and  principles  of  the 
Society  is  taken  from  "A  Short  History  of  the  Christian  En- 
deavor Movement,"  published  in  Boston,  1894. 


I.   Origin  and  Aims. 

"In  the  winter  of  1880-81  a  precious  revival  spirit  visited 
the  Williston  Church,  of  Portland,  Me.,  and  many,  especially 
among  the  young  people,  gave  their  hearts  to  God.  The  pastor 
and  older  church-members  were  naturally  anxious  concerning 
these  young  disciples,  and  felt  that  great  wisdom  and  care  were 
necessary  to  keep  them  true  to  the  Savior  during  the  first 
critical  years  of  their  discipleship.  The  problem  weighed 
heavily  upon  their  minds,  for  they  felt  that  neither  the  Sunday- 
school,  nor  the  church  prayer-meeting,  nor  the  young  people's 
prayer-meeting,  tho  all  well  sustained  and  admirable  in 
their  way,  were  sufficient  to  hold  and  mold  the  Christian 
character  of  these  young  converts.  There  was  a  gap  between 
conversion  and  church-membership  to  be  filled,  and  all  these 
young  souls  were  to  be  trained  and  set  at  luork.  How  should 
these  things  be  done?  These  were  the  pressing  problems. 
After  much  prayer  and  thought,  the  pastor  of  the  church.  Rev. 
Francis  E.  Clark,  invited  the  recent  converts,  as  w'ell  as  the 
younger  church-members,  to  his  house,  on  the  evening  of  Feb- 
ruary 2,  1881,  and  after  an  hour  of  social  intercourse  presented 
a  constitution,  which  he  had  previously  drawn  up,  of  the 
'Williston  Young  People's  Society  of  Christian  Endeavor.' 
This  constitution  is  essentially  the  same  as  that  adopted  by  the 
great  majority  of  societies  of  Christian  Endeavor  at  the  present 
day. 

"  Some  three  years  later,  at  the  request  of  one  of  the  national 
conventions,  with  the  aid  of  one  or  two  friends,  the  founder  of 
the  first  society  revised  the  constitution  and  framed  the  by-laws, 
adding  various  committees  as  they  now  appear  in  the  'Model 
Constitution.'     But  the  essential  features  of  the  work  were  in 

Essential        the  first  constitution  :  the  definition  of  the  object, 

Features.  the  two  classes  of  members,  the  'prayer-meeting 
pledge'  (the  most  important  part  of  the  constitution),  the  con- 
secration or  experience  meeting,  the  roll-call,  the  provision  for 
dropping  members,  and  the  three  main  committees,  are  pro- 
visions which  are  all  found  in  the  first  constitution. 


348  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

"Thus  it  will  be  seen  that  the  Society  of  Christian  Endeavor 
was  born  of  a  revival,  and  was  the  outcome  of  a  real  necessity, 
— the  necessity  of  training  and  guiding  aright  the  young  Chris- 
tians, who  might  otherwise  stray  away.  It  will  also  be  seen 
that  it  was  a  mere  experiment  in  the  first  place,  and  that  little 
credit  is  due  to  the  originator,  except  for  an  effort  to  train  his 
own  young  people  in  the  Christian  life — an  effort  which  is 
always  made  by  every  true  pastor.  To  his  delight,  and  some- 
what, also,  it  must  be  confessed,  to  his  surprise,  nearly  all  the 
young  people  who  assembled  at  that  pastor's  house  on  the  2d 
of  February  signed  the  constitution  containing  the  stringent 
prayer-meeting  clause,  and,  to  his  still  greater  delight,  they 
lived  up  to  it.  The  young  people's  meeting  took  a  fresh  start; 
the  spiritual  life  of  the  members  was  intensified;  their  activi- 
ties were  very  greatly  enlarged ;  and,  so  far  as  they  were  con- 
cerned, the  problem  of  leading  them  to  confess  Christ  with 
their  lips,  of  setting  them  at  work  and  keeping  them  at  work, 
seemed  to  be  solved.  When  that  pastor  also  found  that,  in 
many  other  churches,  the  same  efforts  accomplished  the  same 
results,  he  began  to  feel  that  the  hand  of  the  Lord  was  in  it. 

"  The  first  knowledge  of  this  experiment  given  to  the  world 
was  contained  in  an  article  published  in  a  religious  paper  of 
Boston,  in  August,  18S1,  entitled,  'How  One  Church  Cares  for 
its  Young  People.'  This  article,  and  others  which  followed  it, 
at  once  brought  letters  from  pastors  and  Christian  workers  in 
all  parts  of  the  country.  First  they  came  singly,  then  in  pairs, 
and  then  in  scores,  almost  every  day,  and  they  have  kept  coming 
in  constantly  increasing  numbers  ever  since.  One  of  the  first 
pastors  to  introduce  this  system  of  Christian  nurture  among  his 
young  people  was  Rev.  C.  A.  Dickinson,  then  pastor  of  the 
Second  Parish  Church,  of  Portland,  now  pastor  of  Berkeley 
Temple,  Boston ;  and  no  small  share  of  the  success  of  the  move- 
ment has  been  due  ever  since  to  his  wisdom  and  counsel.  The 
second  society,  however,  was  established  in  Newburyport, 
Mass.,  by  Rev.  C.  P.  Mills,  in  the  same  year  that  the  move- 
ment originated.  He  also  has  ever  since  been  one  of  the  stanch 
friends  of  the  cause;  while  another  gentleman  who  soon  threw 
himself  into  the  movement  with  characteristic  energy  was  Rev. 
James  L.  Hill,  then  of  Lynn,  and  now  of  Medford.  The  first 
president  of  the  United  Society,  Mr.  W.  J.  Van  Patten,  of  Bur- 
lington, Vt.,  was  one  of  the  first  to  recognize  the  potency  of  the 
movement,  and  in  several  long  letters  suggested  plans  for 
future  growth,  which  have  since  been  carried  out,  and  have 
demonstrated  his  wisdom  and  sagacity.  The  first  man  who 
signed  the  constitution  at  his  pastor's  house,  on  that  winter 
evening  in  1881,  was  Mr.  W.  H.  Pennell,  teacher  in  the  Willis- 
ton  Sunday-school,  of  a  large  class  of  young  men.  He  took 
this  step,  perhaps  as  much  to  help  his  boys  as  for  any  other 
reason.     His   whole-souled   support   has  never   been   wanting 


THIRD    ERA    OF    REVIVALS. 


349 


from  that  day  to  this,  and  the  national  convention  honored  his 
early  devotion  to  the  work  by  choosing  him  for  three  successive 
years  its  president.  Among  others  conspicuous  in  the  early 
history  of  the  movement  were  Rev.  S.  W.  Adriance,  of  Wood- 
fords,  now  of  Lowell;  Mr.  J.  W.  Stevenson,  of  Portland;  Eli 
Manchester,  Jr.,  of  New  Haven,  Conn.,  and  others  whose 
names  we  can  not  mention,  but  who  will  not  soon  be  for- 
gotten.  .   .   . 

"  So  far  as  careful  search  reveals,  the  distinctive  features  of 
the  Christian  Endeavor  movement:  the  strict  prayer-meeting 
pledge,  the  consecration  meeting,  the  roll-call,  the  variety  of 
committee  work,  and  the  duties  of  these  committees,  were 
characteristics  of  this  organization  alone,  and  wherever  adopted 
have  been  copied  from  it." 

"  'Trusting  in  the  Lord  Jesus  Christ  for  strength,  I  promise 
Him  that  I  will  strive  to  do  whatever  He  would  like  to  have 

Revised  me  do;  that  I  will  make  it  the  rule  of  my  life  to 
Prayer-Meet-  pray  and  to  read  the  Bible  every  day,  and  to  sup- 
ing  Pledge.  pQ^.^.  j^y  q^^^  church  in  every  wa}'-,  especially  by 
attending  all  her  regular  Sunday  and  midweek  services,  unless 
prevented  by  some  reason  which  I  can  conscientiously  give  to 
my  Savior,  and  that,  just  so  far  as  I  know  how,  throughout 
my  whole  life,  I  will  endeavor  to  lead  a  Christian  life.  As  an 
active  member  I  promise  to  be  true  to  all  my  duties,  to  be  pres- 
ent at  and  to  take  some  part,  aside  from  singing,  in  every 
Christian  Endeavor  prayer-meeting,  unless  hindered  by  some 
reason  which  I  can  conscientiously  give  to  my  Lord  and  Mas- 
ter. If  obliged  to  be  absent  from  the  monthly  consecration 
meeting  of  the  society  I  will,  if  possible,  send  at  least  a  verse 
of  Scripture  to  be  read  in  response  to  my  name  at  the  roll-call.' 

"  For  some  months,  in  fact  for  years,  little  was  done  in  a 
systematic  or  organized  way  to  establish  societies.  As  letters 
were  received  they  were  answered  as  fast  as  possible,  and  so  it 
came  about  that  in  different  parts  of  the  country  were  those 
who  had  heard  of  and  tried  and  believed  in  the  organization, 
long  before  any  'United  Society'  was  proposed.  One  of  the 
first  developments  of  the  new  work  was  naturally  in  the  line  of 
annual  conventions.  Those  interested  were  not  content  to  work 
out  the  problem  for  themselves;  they  must  come  together  and 
tell  each  other  what  great  things  the  Lord  had  done  for  them. 
The  first  of  these  conferences  was  held  June  2,  1882,  in  the  Willis- 
ton  Church,  Portland,  Me.  A  glowing  newspaper  report  shows 
that  even  in  the  early  days,  when  societies  were  few  and  num- 
bers small,  enthusiasm  and  devotion  were  not  lacking.  There 
were  but  six  societies  recorded  then,   though  doubtless  there 


350  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

were  others  (as  the  one  in  Newburyport,  Mass.),  which  were 
not  then  known  to  the  conference.  These  six  societies  were  in 
the  Williston,  Second  Parish,  West,  and  St.  Lawrence  Street 
churches,  of  Portland,  in  one  of  the  churches  of  Bath,  and  one 
in  Hampden,  Me.  These  six  societies,  except  the  one  in 
Hampden,  were  represented  and  gave  encouraging  reports  of 
the  work  done. 

"  The  program  consisted  of  discussions,  in  the  afternoon, 
of  'The  Prayer-Meeting,'  'The  Experience  Meeting,'  'The 
Sociables,'  and  'The  Lookout-Committee  Work,'  and  of  ad- 
dresses in  the  evening  by  Rev.  C.  A.  Dickinson,  Rev.  A.  H. 
Wright,  and  Rev.  F.  E.  Clark.  At  this  meeting  Mr.  W.  H. 
Pennell  was  chosen  president  of  the  conference,  and  Mr.  J.  W. 
Stevenson  secretary — offices  which  they  filled  for  three  years, 
to  the  great  benefit  of  the  Society.  In  these  six  societies  were 
481  members,  the  Williston  Society  leading  off  with  168.   .   .   . 

"The  next  annual  conference  was  held  in  the  same  city  of 
Portland,  June  7,  1883,  but  in  another  church,  the  Second 
Parish.  A  large  growth  over  the  preceding  year  was  noted, 
tho  statistics  were  obtained  from  only  53  societies  with  2,630 
members.  Of  these  53  societies,  the  report  says  5  were  or- 
ganized in  1881,  21  in  1882,  and  27  in  the  first  five  months  of 
1883,  showing  what  an  impetus  to  the  work  was  given  by  the 
little  convention  of  the  year  before.  Seventeen  of  these 
societies  were  found  in  Maine,  11  in  Massachusetts,  41  in  all 
New  England;  while  of  the  other  12,  5  were  in  New  York,  and 
the  rest  scattered  throughout  the  West,  a  very  large  one  being 
found  in  the  First  Congregational  Church  of  Oakland,  Cal.  At 
this  convention,  the  questions  which  have  since  become  so 
familiar  were  discussed,  and  the  usual  business  performed.   .  .  . 

"  Some  of  the  prominent  features  of  the  recent  growth  have 
been  the  establishment  of  State  unions  in  nearly  all  the  States 
of  the  Union,  many  of  these  patterning  after  Connecticut 
which  led  the  way  in  the  State  organizations.  The  establish, 
ment  of  local  unions  in  hundreds  of  places,  the  adoption  of  The 
Golden  Rule  as  the  official  representative  of  the  societies,  have 
been  some  of  the  causes  which,  under  the  blessing  of  God,  have 
increased  the  one  society  of  1881  to  the  growing  myriads  of  the 
present  time,  with  their  hundreds  of  thousands  of  members  in 
America,  and  many  added  thousands  in  Great  Britain  and  all 
missionary  lands. 

"  Of  course,  the  Society  has  met  with  opposition.  No  such 
widespread  movement  for  young  people,  built  upon  plans  radi- 
cally different  from  any  hitherto  adopted,  could  expect  to  be 


THIRD    ERA    OF    REVIVALS.  35 1 

adopted  heartily  and  at  once  by  all.  In  some  sections  it  has 
been  regarded  with  suspicion  and  distrust;  in  others  it  has 
been  counterfeited;  in  others,  every  idea  and  principle  has 
been  taken  and  another  name  given  to  it,  vi^hile  the  society 
from  which  the  ideas  have  been  taken  has  been  traduced  and 
misrepresented.  However,  it  is  not  pleasant,  nor  is  it  neces- 
sary, to  dwell  upon  this  chapter  of  history,  since  the  movement 
for  the  most  part  has  been  received  with  surprising  cordiality — 
far  more  heartily,  in  fact,  than  Sunday-schools,  or  missions, 
or  any  of  the  other  religious  movements  of  modern  days." 

II.   Principles  of  the  Society. 

"  It  remains  to  be  said  that  in  his  letter  of  acceptance  the 
president  of  the  United  Society  formulated  certain  principles 
which  he  presented  to  the  societies  as  conditions  on  which  he 
accepted  their  call.  These  principles  have  been  adopted  by 
many  influential  State  conventions  and  local  unions  in  all  parts 
of  the  country,  and  may  fairly  be  considered  the  platform  of 
principles  on  which  the  Society  stands.  The  following  are  the 
most  important  of  these  principles: 

"  I.  The  Society  of  Christian  Endeavor  is  not,  and  is  not  to 
be,  an  organization  independent  of  the  church.  It  is  the 
CHURCH  at  work  for  and  with  the  young,  and  the  young  people 
at  work  for  and  with  the  church.  In  all  that  we  do  and  say 
let  us  bear  this  in  mind,  and  seek  for  the  fullest  coopera- 
tion of  pastors  and  church  officers  and  members  in  carrying  on 
our  work.  The  Society  of  Christian  Endeavor  can  always 
afford  to  wait  rather  than  force  itself  upon  an  unwilling  church. 

"  2.  Since  the  societies  exist  in  every  evangelical  denomina- 
tion, the  basis  of  the  union  of  the  societies  is  one  of  common 
loyalty  to  Christ,  common  methods  of  service  for  Him,  and 
mutual  Christian  affection,  rather  than  a  doctrinal  and  ecclesi- 
astical basis.  In  such  a  union  all  evangelical  Christians  can 
unite  without  repudiating  or  being  disloyal  to  any  denomina- 
tional custom  or  tenet. 

"  3.  The  purely  religious  features  of  the  organization  shall 
always  be  paramount.  The  Society  of  Christian  Endeavor 
centres  about  the  prayer-meeting.  The  strict  'prayer-meeting 
pledge,'  honestly  interpreted,  is,  as  experience  has  proved, 
essential  to  the  continued  success  of  a  society  of  Christian 
Endeavor. 

"  4.  The  Society  of  Christian  Endeavor  sympathizes  with 
temperance  and  all  true  moral  reforms,  with  wise  philanthropic 


352  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

measures,  and  especially  with  missions  at  home  and  abroad; 
yet  is  not  to  be  used  as  a  convenience  by  any  organization  to 
further  ends  other  than  its  own. 

"  5.  The  finances  of  the  Society  shall  be  managed  economi- 
cally, in  accordance  with  the  past  policy  of  the  board  of  trus- 
tees; and  the  raising  of  funds  to  support  a  large  number  of 
paid  agents  or  Christian  Endeavor  missionaries,  in  connection 
with  either  the  United  Society  or  the  State  unions,  is  not  con- 
templated. In  winning  our  way,  we  can  best  depend  in  the 
future,  as  in  the  past,  upon  the  abundant  dissemination  of  our 
literature,  and  on  the  voluntary  and  freely  given  labors  of  our 
friends,  rather  than  upon  the  paid  services  of  local  agents. 

"At  the  Minneapolis  convention  of  1891  the  following 

Platfonn  of  Principles 
was  indorsed  by  the  officers  and  trustees  of  the  United  Society 
of  Christian  Endeavor  and  by  the  Eleventh  International  Con- 
vention : 

"We  reaffirm  our  adherence  to  the  principles  which,  under 
God's  blessing,  have  made  the  Christian  Endeavor  movement 
what  it  is  to-day. 

"  First,  and  foremost,  devotion  to  our  divine  Lord  and  Sa- 
vior, Jesus  Christ. 

"  Second,  the  covenant  obligation  embodied  in  the  prayer- 
meeting  pledge,  without  which  there  can  be  no  true  society  of 
Christian  Endeavor. 

"Third,  constant  religious  training  for  all  kinds  of  service 
involved  in  the  various  committees,  which — so  many  of  them  as 
are  needed — are,  equally  with  the  prayer-meeting,  essential  to 
a  society  of  Christian  Endeavor. 

"  Fourth,  strenuous  loyalty  to  the  local  church  or  denomina- 
tion with  which  each  society  is  connected.  This  ^loyalty  is 
plainly  expressed  in  the  pledge;  it  underlies  the  whole  idea  of 
the  movement,  and,  as  statistics  prove  and  pastors  testify,  is 
very  generally  exemplified  in  the  lives  of  active  members. 
Thus  the  Society  of  Christian  Endeavor,  in  theory  and  practise, 
is  as  loyal  a  denominational  society  as  any  in  existence,  as  well 
as  a  broad  and  fraternal  inierdenominational  society. 

"  Fifth,  we  reaffirm  our  increasing  confidence  in  the  inter- 
denominational, spiritual  fellowship,  through  which  we  hope, 
not  for  organic  unity,  but  to  fulfil  our  Lord's  prayer,  'that  they 
all  may  be  one.'  This  fellowship  already  extends  to  all  evan- 
gelical denominations,  and  we  should  greatly  deplore  any  move- 
ment that  would  interrupt  or  imperil  it. 

"  We  rejoice  in  the  growing  friendliness  of  Christians 
throughout  the  world.  We  find  reason  for  gratification  in  the 
fact  that  the  Reformed,  Methodist  Protestant,  and  Cumberland 


THIRD    ERA    OF    REVIVALS.  353 

Presbyterian  churches,  the  Congregationalists,  Disciples  of 
Christ,  Friends,  and  other  denominations,  have  in  their  highest 
ecclesiastical  gatherings  indorsed  and  practically  adopted  the 
Society  of  Christian  Endeavor,  and  that  the  Presbyterians  in 
many  synods  and  presbyteries  have  substantially  done  the  same. 

"  We  rejoice,  too,  that  the  Baptist  Young  People's  Union 
admits  Christian  Endeavor  societies  to  all  the  privileges  of 
denominational  service,  without  any  change  of  name  or  principle 
or  interdenominational  affiliation ;  that  the  Free  Baptists  recom- 
mend societies  organized  on  the  Christian  Endeavor  basis; — 
Advocates  of  Fidelity  in  Christian  Endeavor;'  the  'Evangelical 
Association, '  'The  Keystone  League  of  Christian  Endeavor ;'  and 
the  Methodists  of  Canada,  'The  Epworth  League  of  Christian 
Endeavor;'  and  that  the  United  Brethren  in  Christ  recommend 
that  when  a  society  takes  the  prayer-meeting  pledge  it  should 
be  called  a  'Christian  Endeavor  Society,'  thus  guaranteeing,  to 
those  Avho  desire  it,  our  precious  interdenominational  fellowship 
as  well  as  full  denominational  control. 

"  We  believe  that/*?/'  the  sake  of  C/iristian  fairness  and  courtesy, 
in  all  denominations  and  all  over  the  world,  the  Christian  En- 
deavor principles  should  go  with  the  name,  and  the  name,  either 
alone  or  in  connection  with  a  distinctive  denominational  name, 
should  go  with  the  principles. 

"  For  the  maintenance  of  ih&s,e principles  of  covenant  obligation, 
individual  service,  denominational  loyalty,  and  interdenominational  fel- 
lowship, we  unitedly  and  heartily  pledge  ourselves. 

"  The  Minneapolis  convention  unanimously  adopted  the  fol- 
lowing 

Resolution. 

"Resolved,  That,  as  from  the  beginning,  we  stand  upon  an 
evangelical  basis  (meaning  by  'evangelical,'  personal  faith 
in  the  divine-human  person  and  atoning  work  of  our  Lord  and 
Savior,  Jesus  Christ,  as  the  only  and  sufficient  source  of  salva- 
tion) ;  and  we  recommend  that,  as  in  the  United  Society,  only 
societies  connected  with  evangelical  churches  be  enrolled  on 
the  list  of  State  and  local  unions. 


III.    Later    History. 

"  We  append  to  the  history  of  the  earlier  years  of  the  En- 
deavor movement  some  brief  notices  of  the  more  prominent 
recent  features  of  the  work. 

"The  conventions  of  1886  and   1887,  both  held  at  Saratoga 
Springs,  were  meetings  of  wonderful  spiritual  power.     They 
were  attended,  the  first  by  1,000  and  the  second  by  2,000  dele- 
23 


354  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

gates,  and  were  the  precursors  of  the  great  conventions  which 
immediately  followed. 

"The  seventh  annual  convention  was  held  at  Chicago,  July 
5-8,  1888.  Over  5,000  delegates  were  present,  from  33  States 
and  Territories.  The  addresses  and  papers  were  of  a  high 
order  of  merit. 

"  The  eighth  annual  convention  was  held  at  Philadelphia, 
July  9-1 1,  1889,  Over  6,500  delegates  were  present,  repre- 
senting 31  States  and  Territories,  Germany,  Turkey,  Canada, 
Ontario,  Quebec,  and  Nova  Scotia. 

"The  ninth  annual  convention  was  held  at  St.  Louis,  Mo., 
June  12-15,  1890.  Over  8,000  delegates  were  present,  from 
37  States,  Territories,  and  provinces. 

"  Wonderful  as  these  great  conventions  have  been,  the  tenth 
surpassed  them  all.  It  was  held  at  Minneapolis,  July  9-12, 
1891.  Over  14,000  delegates  were  present,  from  nearly  every 
State  in  the  Union  and  the  provinces  of  Canada. 

"The  eleventh  annual  convention,  held  in  New  York  city, 
July  7-10,  1892,  will  go  down  in  history  as  'the  enthusiastic 
convention. '  Its  numbers  were  enormous,  a  conservative  esti- 
mate placing  them  at  35,000.  The  exercises  of  the  convention 
received  unparalleled  attention  at  the  hands  of  the  press,  both 
secular  and  religious.  Speakers  of  the  highest  eminence,  both 
in  church  and  State,  made  addresses  of  the  greatest  brilliancy. 

"The  convention  was  especially  memorable  on  account  of 
the  large  representation  from  foreign  countries,  and  some  of  the 
addresses  made  by  Hindus,  Chinese,  and  native  Africans  were 
indeed  remarkable.  The  convention  was  also  noteworthy  on 
account  of  its  vigorous  expressions  of  sentiment  in  regard  to  the 
Sunday  closing  of  the  World's  Fair. 

"The  twelfth  annual  convention  held  in  Montreal,  Can., 
July  5-9,  1893,  was  the  first  international  convention  held  out- 
side of  the  United  States.  Altho  many  things  conspired  to 
reduce  the  attendance,  notably  the  World's  Fair,  and  the  fail- 
ure to  secure  reduced  rates  from  the  South  and  West,  yet  in 
spite  of  this  over  16,000  delegates  enjoyed  what  many  have 
called  the  most  practical  and  spiritual  convention  ever  held. 
The  experiment  of  having  two  large  simultaneous  meetings, 
with  programs  of  equal  merit,  was  tried  and  worked  success- 
fully.  .   .   . 

I.   Denominational  Societies. 

"The  year  1890-91  saw  the  substantial  settlement  in  most 
quarters  of  the  agitation  for  separate  denominational  societies, 
to  the  exclusion  of  the  Christian  Endeavor  name  and  inter- 
denominational fellowship.  The  Epworth  Leagues  of  the 
Methodist  Church  of  Canada  have  adopted  the  name  'Epworth 


THIRD    ERA    OF    REVIVALS.  355 

Leagues  of  Christian  Endeavor, '  and  hold  full  fellowship  with 
each  organization.  The  Baptists  have  formally  decided  to 
admit  to  their  Young  People's  Union  Baptist  societies  of  Chris- 
tian Endeavor  on  the  same  terms  as  Baptist  societies  strictly 
denominational.  The  Free  Baptists  have  their  'Advocates  of 
Fidelity  in  Christian  Endeavor.'  The  Evangelical  Association 
has  named  its  organizations,  'Keystone  Leagues  of  Christian 
Endeavor. '  It  is  becoming  manifest  to  all  that  the  name 
'Christian  Endeavor'  should  go  wherever  the  principles  go, 
and  wherever  the  interdenominational  fellowship  for  which  it 
stands  is  desired. 

2.   A    World-Wide  Movement. 

"In  the  spring  of  i8S8,  Dr.  Clark  visited  England  in  the  in- 
terests of  the  Christian  Endeavor  movement,  and  again  in  the 
spring  of  1891,  this  last  time  with  three  trustees  of  the  United 
Society,  Rev.  J.  L.  Hill,  D.D.,  Rev.  C.  A.  Dickinson,  and  Rev. 
Nehemiah  Boynton.  Large  and  enthusiastic  meetings  were 
held,  and  the  young  people  roused  to  more  zealous  work  for  the 
cause.  In  1891  there  were  120  societies  in  England  alone, 
which  had  increased  to  1,000  January  i,  1894.  In  the  month 
of  August,  1893,  Dr.  Clark,  with  Mrs.  Clark  and  their  son 
Eugene,  set  out  on  a  journey  around  the  world  in  the  interests 
of  Christian  Endeavor,  at  the  invitation  of  many  friends  in 
Australia,  Japan,  China,  India,  Turkey,  Spain,  and  England. 
This  year  of  travel  was  not  for  the  purpose  of  starting  new 
societies,  but  for  the  purpose  of  inspiring  those  already  formed, 
of  learning  how  Christian  Endeavor  adapts  itself  to  new  con- 
ditions, and  of  promoting  in  the  home  societies  a  deeper  interest 
in  the  missionary  countries  visited.   .   .   . 

"  Taken  altogether,  this  remarkable  tour  had  three  most  dis- 
tinct results.  It  aroused  to  a  high  pitch  of  enthusiasm  and 
activity  the  Christian  Endeavor  forces  in  all  these  foreign  coun- 
tries. It  aroused  to  a  truer  sense  of  their  wide  fellowship  the 
societies  at  home,  especially  by  calling  attention  to  the  fact, 
thus  proved  beyond  dispute,  that  Christian  Endeavor  principles, 
as  they  are  applicable  to  all  denominations,  are  applicable  also 
to  all  nations  and  races  of  men.  And  in  the  third  place,  it 
served  the  purpose  for  which  it  was  primarily  intended,  and 
moved  the  Endeavorers  of  the  world  to  a  more  practical  and 
intense  interest  in  the  great  problem  of  modern  missions. 

"  In  one  sense  the  Christian  Endeavor  movement  began  in 


356  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

Canada,  since  Dr.  Clark  was  born  there,  and  some  of  its  most 
interesting  developments  have  taken  place  in  the  Dominion. 
Canada  now  possesses  more  than  2,000  Christian  Endeavor 
societies,  the  larger  number  of  which  are  found  in  Ontario. 
Nova  Scotia  has  over  400,  New  Brunswick  and  Manitoba  each 
over  100,  while  Quebec  has  about  150.  The  rest  are  found  in 
Alberta,  Assiniboia,  British  Columbia,  Cape  Breton,  Sas- 
katchewan, Newfoundland,  and  Prince  Edward  Island." 


J.   In  Other   Lands. 

**  Two  societies  are  known  in  Alaska,  one  at  Juneau,  and  the 
other  at  the  Friends'  Mission  on  Douglass  Island.  The  latter 
society  is  composed  mostly  of  native  children,  all  earnest  Chris- 
tians, whose  prayers  and  testimonies  are  good  to  hear.  One 
delegate  from  this  society  attended  the  New  York  convention 
and  received  a  hearty  welcome. 

"  Twenty-two  Christian  Endeavor  societies  exist  in  the  re- 
public of  Mexico.  They  are  found  chiefly  in  the  northern  and 
central  portions  of  the  country.  In  the  city  of  Mexico  itself 
there  are  four. 

"  The  societies  in  the  West  Indies  near  by  may  be  mentioned 
in  this  connection.  There  are  more  than  forty  of  them,  chiefly 
in  Jamaica,  tho  some  are  found  in  Trinidad,  Haiti,  and  the 
Bermudas. 

"  Christian  Endeavor  societies  are  found  in  at  least  three  of 
the  South  American  countries.  One  is  at  Colon  on  the  north- 
ern shore  of  Colombia,  three  are  in  Chile,  and  two  are  at  Botu- 
catil,  Brazil.  One  of  these  Brazilian  societies  is  a  Junior  society 
whose  Portuguese  name  is  Amiguinhos  de  Jesus.  Many  of  these 
Juniors  are  from  Catholic  homes.  They  are  interested  in  rais- 
ing money  for  African  missions. 

"  In  Chile,  in  the  city  of  Concepgion,  is  a  very  enthusiastic 
Spanish  society.  The  other  societies  in  Chile  are  also  exceed- 
ingly earnest,  and  actively  engaged  in  missionary  work. 

"  At  least  four  societies  of  Christian  Endeavor  are  to  be 
found  in  Burma.  These  are  in  the  Baptist  missions  at  Toun- 
goo,  Bangkok,  and  Rangoon. 

"  Three  societies  are  reported  from  the  land  of  the  Shah. 
One  is  at  Hamadan,  and  the  other  two  are  at  Teheran.  The 
first  is  made  up  entirely  of  men  and  boys,  as  in  Persia  the  girls 
and  boys  can  not  be  associated.  The  girls  have  their  King's 
Daughters.  Every  member  of  this  society  is  a  total  abstainer, 
and  indeed  this  society  began  as  a  temperance  band.  In  the 
society,  Armenians,  Jews,  and  Moslems  are  mingled,  and  all 
of  them  are  very  earnest  in  practical  Christian  work. 

"  At  least  fifteen  Christian  Endeavor  societies  are  found  on 


THIRD    ERA    OF    REVIVALS.  357 

the  continent  of  Africa,  besides  the  thirty  that  exist  in  Mada- 
gascar. Fourteen  of  these  are  found  in  Cape  Colony  and  Natal, 
while  the  others  are  in  the  Orange  Free  State,  Guinea,  and 
Liberia." 

IV.  Special  Features. 

In  the  years  of  its  existence  and  progress  the  society  has 
been  called  upon,  from  time  to  time,  to  meet  and  adjust  itself 
to  nev^  exigencies.  There  have  grown  up  in  this  way  many 
special  features  that  have  added  greatly  to  its  scope  and  effi- 
ciency, and  that  deserve  to  be  noticed. 

"Associates. — The  main  purpose  of  the  Society  is  never  to 
be  lost  sight  of:  that  it  is  for  bringing  souls  to  Christ.  In 
scores  of  conventions  during  the  last  year  the  entire  audience 
has  promised  heartily  to  make  earnest  effort  to  bring  at  least 
one  soul  to  Christ  within  the  year.  It  is  difficult  to  gather  full 
statistics,  but  the  central  bureau  in  Boston  learned  during  1893 
of  158,000  Christian  Endeavorers  who  had  joined  the  church 
that  year. 

"The  Juniors. — The  growth  of  the  work  among  the  Ju- 
niors has  been  phenomenal,  and  has  added  a  most  beautiful 
division  to  the  grand  Endeavor  army.  Junior  unions  are  being 
formed  everywhere,  State  secretaries  of  Junior  work  appointed, 
and  a  large  literature  helpful  to  Junior  workers  is  springing  up. 
Decemjber  i,  1893,  there  were  4,902  Junior  societies  enrolled. 

"  The  Seniors. — Senior  societies  of  Christian  Endeavor, 
tho  suggested  by  Dr.  Clark  in  the  second  article  ever  written 
concerning  the  movement,  published  in  The  Sunday  School  Times 
in  1 88 1,  have  had  a  more  gradual  growth.  Their  most  enthusi- 
astic advocates  are  found  in  Australia.  The  words  'Young 
People's'  have  been  dropped  from  the  title  of  the  South  Aus- 
tralian Christian  Endeavor  Union,  in  order  to  make  room  for 
the  admission  of  their  increasing  Senior  Christian  Endeavor 
societies. 

"A  growing  number  of  churches  in  all  parts  of  the  United 
States  and  Canada  are  extending  the  Christian  Endeavor 
methods  of  work  to  the  church  prayer-meeting,  and  in  no  case 
where  the  experiment  has  been  tried  has  a  return  been  made  to 
the  old  conditions.  One  Baptist  church  of  Adelaide,  South 
Australia,  formed  as  an  experiment  a  Senior  society  that  was 
to  last  six  months.  At  the  end  of  the  six  months  the  thirty 
members  unanimously  resolved  'to  continue  as  a  Christian 
Endeavor  society  as  long  as  God  permits.' 

"Christian  Endeavor  methods  can  be  thoroughly  applied  to 
the  church  prayer-meeting,  with  absolutely  no  disturbance  in 
the  existing  order  of  affairs,  and  with  an  immense  gain  in 
efficiency.     It  is  the  testimony  of  pastors  who  have  tried  it, 


3S8  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

that  prayer-meetings  formerly  cold  and  listless  have  become 
warm  and  active,  that  the  social  element  is  made  more  earnest 
and  aggressive,  and  especially  that  the  young  people  and  old 
people  are  drawn  more  closely  together. 

"  Life-Savers. — Among  the  most  important  of  Christian 
Endeavor  specialties  is  work  among  a  set  of  men  whose  noble 
and  brave  lives  are  to  a  large  extent  debarred  from  Christian 
influences — the  life-savers  along  our  sea  and  lake  coast. 

"A  national  committee  was  formed,  whose  chairman  is  Rev. 
S.  E.  Young,  and  whose  efficient  secretary  is  Rev.  J.  Lester 
Wells,  of  Jersey  Cit)^  Every  State  in  the  Union  now  has  its 
representative  on  this  committee,  whose  business  it  is  to  organize 
the  Endeavorers  for  work  among  the  sailors  of  the  ocean  and 
lakes,  and  the  boatmen  of  the  large  rivers.  This  is  a  most 
blessed  service,  and  is  meeting  with  grand  results. 

"  Travelers'  Union. — There  are  in  this  country  possibly  a 
quarter  of  a  million  commercial  travelers,  only  a  small  part  of 
whom,  probably,  are  to  be  counted  among  active  Christian 
workers.  Yet  these  men  are  all  active  and  bright,  and  the  very 
exigencies  of  their  business  would  make  them,  if  they  were 
enlisted,  incomparable  couriers  for  the  spread  of  the  Gospel. 

"  It  was  these  considerations,  together  with  the  need  of 
furnishing  some  organization  for  the  many  Christian  Endeavor- 
ers who  are  commercial  travelers,  that  led  to  a  remarkable 
gathering  in  Philadelphia,  November  14,  1892.  At  this  time 
the  Travelers'  Christian  Endeavor  Union  of  America  was  orga- 
nized, with  Mr.  F.  D.  Wing,  of  Palmyra,  N.  J.,  as  the  presi- 
dent, and  Mr.  J.  Howard  Breed,  7  South  21st  Street,  Philadel- 
phia, as  the  secretary. 

"  Floating  Societies. — 'One  of  the  first  to  be  developed  of 
Christian  Endeavor  specialties,  and  one  of  the  most  important 
of  all,  was  the  work  among  the  sailors,  whose  wandering  life 
and  many  hardships  make  religious  services  and  counsel  both 
necessary  and  welcome. 

"  The  first  Floating  Society  of  Christian  Endeavor  was 
formed  on  the  United  States  revenue  marine  steamer  Dexter, 
then  off  Newport,  R.  I.  This  steamer  was  at  Wood's  Hell, 
Mass.,  in  April,  1890,  where  twelve  of  the  sailors  signed  the 
pledge,  organized  a  society,  and  held  their  first  consecration 
meeting. 

"  State  superintendents  of  Floating  Society  work  have  been 
appointed  by  many  State  unions,  leaders  in  this  work  being 
California,  Maine,  Pennsylvania,  Maryland,  Ohio,  and  Wash- 
ington. Some  societies  are  found  in  mariners'  churches,  and 
some  in  sailors'  homes.  This  work  has  been  largely  extended 
through  the  earnest  efforts  of  Miss  Antoinette  P.  Jones,  Fal- 
mouth, Mass. 

"  Army,  Police,  Prison,  and  Indian  Societies.— Christian 
Endeavor  societies  are   also  doing  good  work   in   the   United 


THIRD    ERA    OF    REVIVALS.  359 

States  Army,  among  policemen  of  New  York,  and  in  the  State 
prisons  of  Wisconsin  and  Connecticut. 

"  Great  success  has  also  attended  the  work  of  the  societies 
among  the  North  American  Indians. 

"  Christian  Endeavor  Day.— More  and  more  widely  the 
second  day  of  February,  or  some  day  near  it,  is  being  signalized 
by  interesting  anniversary  exercises.  During  the  last  two  or 
three  years  a  capital  custom  has  arisen,  which  has  become 
almost  universal,  and  has  done  very  much  to  recommend  these 
societies  to  older  workers.  A  collection  is  taken  up  by  the 
societies  on  this  day  for  the  mission  boards  of  their  respective 
denominations.  These  collections  are  planned  for  long  before- 
hand, in  most  instances,  and  have  brought  large  sums  into 
missionary  treasuries. 

"Questions  of  the  Day. — Christian  Endeavor  societies 
and  local  unions  are  giving  special  attention  to  such  questions 
as  missions,  temperance,  Sunday  observance,  good  citizenship, 
and  systematic  and  proportionate  giving  to  God.  Committees 
have  been  appointed  and  practical  methods  adopted  to  push 
these  various  reforms. 

"  The  United  Society. — The  United  Society  is  simply  a 
bureau  of  information.  It  prints  the  literature,  answers  through 
the  president  and  other  officers  thousands  of  letters  of  inquiry, 
supports  one  general  secretary,  and  in  general  seeks  to  spread 
the  Christian  Endeavor  idea.  It  levies  no  taxes,  receives  no 
contributions,  and  assumes  no  authority  whatever  over  any 
local  society.     Each  society,  next  to  Christ,  is  amenable  to  no 

AUTHORITY  SAVE  THAT  OF  ITS  OWN   CHURCH   AND  ITS   OWN   PASTOR; 

every  society  manages  its  own  affairs  and  is  subordinate  to  its 
own  church.  Any  member  of  an  evangelical  church  can  be- 
come a  member  of  the  United  Society  with  voting  power  by 
paying  one  dollar  into  its  treasury  each  year,  or  by  paying 
twenty  dollars  at  one  time  for  life-membership." 

V.    Growth  of  the  Society. 

In  1895  the  number  of  societies  reached  38,000  with  a  mem- 
bership of  about  2,225,000,  chiefly  found  in  the  United  States 
and  Canada,  also  in  Great  Britain,  Australia,  and  in  all  mis- 
sionary lands.  In  1882  there  were  481  members;  in  1883, 
2,870;  in  1884,  8,905;  in  1885,  10,964;  in  1886,  50,000;  in  1887, 
140,000;  in  1888,  300,000;  in  1889,  500,000;  in  1890,  over  660,- 
000;  in  1891,  over  1,000,000;  in  1892,  1,400,000;  in  1893, 
1,650,000;  in  1894,  over  2,000,000,  and  in  1895  about  2,225,000. 


360  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

III.  Sketch  of  the  Salvation  Army. 

By  Helen  M.   Ludlow,  of  Hampton    Institute,  Va. 

The  Salvation  Army  is  the  nineteenth  century's  latest  evo- 
lution of  revival  work.  It  is  revival  v^^ork  reduced  to  a  science 
and  developed  into  an  art,  on  a  world-embracing  plan,  compre- 
hending the  opposite  advantages  of  the  most  highly  organized, 
absolutely  disciplined  ecclesiasticism,  and  the  most  untram- 
meled,  " free-gospeler"  evangelism;  combining  the  rapture  of 
the  mystic,  the  fervor  of  the  zealot,  the  practical  activity  of  the 
business  man,  and,  above  all,  having  the  advantages  and  effi- 
ciency given  by  the  absolute  control  of  military  organization 
and  discipline. 

The  Army's  chief  distinction  as  a  revival  movement,  and  the 

open  secret  of  its  phenomenal  growth,  has  been  the  immediate. 

Secret  of  its      systematic,  permanent  emiployment  of  its  converts 

Growth.  in  aggressive  effort  to  convert  others;  its  objec- 
tive point  is  not  the  creation  of  a  sect,  but  the  rescue  of  those 
who  seem  below  the  reach  of  all  the  sects:  the  abandoned,  the 
utterly  fallen,  and  those  who  have  had  nowhere  to  fall  from, 
who,  as  Carlyle  said,  "  are  not  born  into  the  world  but  damned 
into  it."  In  both  these  features,  it  is  in  line  with  and  part  of 
the  moral  development  of  the  age. 

Recruiting  a  large  proportion  of  its  soldiers  and  even  of  its 
officers  as  by  miracle  from  these  outcast  ranks  of  street  and 
slum,  in  adapting  its  methods  to  its  conception  of  their  needs 
it  has  often  offended  refined  tastes  and  shocked  religious  sensi- 
bilities, as  well  as  excited  the  animosity  of  such  as  have  a 
vested  interest  in  vice.  To  all  these  the  Salvation  Army's 
banner  of  "blood  and  fire,"  its  red-shirted,  poke-bonneted, 
cymbal-clashing  regiments  of  soldier  "lads  and  lasses,"  pray- 
ing, singing,  and  exhorting  through  the  streets,  have  been  as  "  a 
stone  of  stumbling  and  rock  of  offense,"  and  have  brought  upon 
the  Army  itself  in  every  country  persecution,  which  it  has 
accepted  as  the  seal  of  God's  favor.  Marching  on,  undaunted, 
it  has  won  its  way,  by  the  power  of  accomplished  good,  to  the 
outspoken  sympathy  of  many  of  its  former  opponents  and  the 
respect  of  many  more.  Not  only  can  its  heroic  men  and  women 
go  unharmed  and  welcome  into  dens  where  the  officers  of  the 
law  are  not  safe,  but  the  Army,  while  still  subject  to  attacks, 


THIRD    ERA    OF    REVIVALS.  '  361 

has  received  from  many  authorities  of  church  and  state,  in  this 
and  other  countries,  friendly  recognition  as  doing  a  work  for 
the  world  and  God's  kingdom  in  which  more  conventional 
methods  have  failed.  City  governments  have  invited  its  aid 
and  given  its  officers  free  access  to  prisons  and  refuges ;  moneyed 
men  have  contributed  fortunes  to  its  social  work ;  and  clergy- 
men  and  laymen  of  all  denominations  are  found  in  its  Auxiliary 
League,  as  it  begins  its  second  quarter  century. 

I.   Origin  of  the  Movement. 

Like  so  many  other  great  awakenings,  the  Salvation  Army 
movement  began  in  the  kindling  of  one  great  soul.  Fifty  years 
ago,  in  1844,  William  Booth,  an  English  lad  of  fifteen,  was  con- 
verted to  God  under  the  simple  ministrations  of  a  Wesleyan 
Methodist  chapel  at  his  home  in  Nottinghamshire.  There  is  a 
suggestion  of  the  boy's  character  in  his  having  two  years  before, 
when  only  thirteen,  left  the  Established  Church,  in  which  he 
had  been  brought  up,  for  what  was  to  him  a  more  vital  form  of 
religion,  and  in  the  absolute  surrender  he  now  made  of  himself 
to  the  service  of  the  Master.  Every  stage  in  that  service  has 
been  marked  for  him  by  new  surrender.  The  visit  of  an  Amer- 
ican evangelist.  Rev.  James  Caughey,  to  Nottinghamshire, 
just  after  the  boy's  conversion,  deepened  his  purpose  and  gave 
him  ideas  of  practical  revival  methods.  On  recovering  from  a 
dangerous  illness  soon  after,  he  pledged  his  restored  life  to  the 
work  of  saving  souls.  Beginning  this  work  with  some  of  the 
other  young  converts,  among  the  poor  of  his  neighborhood, 
almost  in  Salvation  Army  style,  such  great  results  followed  his 
efforts  that  at  seventeen  the  boy-preacher  was  urged  by  the 
Wesleyan  society  to  become  one  of  its  local  ministers.  He 
declined,  feeling  that  his  work  lay  outside  of  regular  lines. 

General  Booth  says  himself  that  all  the  Salvation  Army's 

work  has  grown  out  of  the  four  principles  with  which,  he  be- 

Inspiring        lieves,  his  heart  was  inspired  in   those   earliest 

Principles.      days  of  his  spiritual  life — these  principles  being: 

1.  Going  to  the  People  with  the  Message  of  Salvation. — From  this 
have  grown  all  the  open-air  operations,  the  processions,  bands, 
colors,  reviews,  and  the  like. 

2.  Attracting  the  People. — This  has  originated  the  varied  plac- 
ards and  other  attractive  announcements. 

3.  Saving  the  People. — Hence  have  come  the  services  for  con- 


362  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

version,  for  holiness,  for  consecration,  for  fiery  baptisms  of  the 
Holy  Ghost,  and  for  heavenly  enjoyment. 

4.  Our  Employment  of  the  /'^■<?//d'.— Out  of  this  has  grown  the 
various  classes  of  officers,  testimonies  of  converts,  and  encour- 
agement to  every  man,  woman,  and  child  to  exercise  whatever 
gifts  they  may  have  received  from  God  for  assisting  Him  in 
subduing  and  winning  this  rebellious  world  to  Himself.* 

Removing  to  London  at  the  age  of  twenty,  the  young  man 

in  a  year  or  two  decided  to  give  up  all  business  plans  for  the 

Removal  to     work  of  saving  souls.     On  the  day  of  this  new 

London.  consecration  he  met  the  remarkable  woman  who 
was  to  be  for  nearly  forty  years,  until  her  death,  his  wife  and 
co-worker,  equally  with  himself  inspirer  of  the  great  force 
which  their  united  labors  organized  to  take  the  Gospel  to  every 
creature.  After  Mr.  Booth  had  studied  for  the  ministry  and 
received  ordination  from  the  branch  of  the  English  Methodist 
known  as  the  "New  Connection,"  they  married  and  entered 
upon  several  years  of  very  successful  evangelistic  work  in  Lon- 
don and  the  provinces.  In  obedience  to  his  Conference,  Mr. 
Booth  then  settled  down  as  a  "  stated  preacher,"  tho  with  regret. 
This  period  was  marked,  however,  by  an  event  which  the  Sal- 
Mrs.  Booth's  vation  Army  looks  to  as  holding  the  germ  of  an 
Activity.  essential  half  of  its  success — when  Mrs.  Booth, 
overcoming  her  extreme  natural  timidity  as  by  a  superhuman 
effort,  spoke  her  first  public  words  for  Christ. 

At  the  end  of  his  three  years'  term,  Mr.  Booth  applied  to 
the  Conference  for  reappointment  as  evangelist.  It  was  re- 
fused, and  once  more,  in  obedience  to  what  he  believed  a  divine 
call,  he  gave  up  church  associations  and  means  of  support,  and 
went  out  with  wife  and  little  ones  to  do  what  work  God  might 
have  for  him.  Doors  opened  on  every  hand,  and  several  years 
followed  of  intense  activity  and  great  success,  as  they  went 
from  town  to  town,  especially  in  the  "  Black  Country,"  the  coal- 
mining region.  At  last,  in  1864,  their  steps  were  led  again  to 
London,  the  swarming  heathendom  of  its  East  End  appealing 
to  their  hearts  like  a  manifold  Macedonian  vision. 

The  Sunday  morning,  July  5,  1865,  when  Mr.  Booth  went 
out  alone,  Bible  in  hand,  to  take  God's  message  to  a  jeering 
crowd   on  "Mile  End  Waste,"  is   regarded  by  the  Salvation 

*  See  "Twenty-One  Years  of  Salvation  Army,"  published  and  sold  at 
the  Army's  headquarters,  122  West  14th  Street,  New  York. 


THIRD    ERA    OF    REVIVALS.  363 

Army  as  the  day  of  its  birth.     A  million  people  were  living 

within  a  radius  of  a  mile  from  that  center,  ninety  per  cent,  of 

The  Day  of      whom  had  never  heard  the  voice  of  preaching. 

its  Birth.        He  offered  himself  anew  to  Christ  as  apostle  of 

the  outcasts,  and  began  his  wonderful  work  among  them. 

The  work,  of  course,  had  to  be  twofold,  and  Mrs.  Booth's 
heart-moving  eloquence  aided  her  husband's  also  in  the  meet- 
ings held  in  higher  circles  of  London  and  other  places,  to  gain 
friends  for  the  mission ;  yet  from  the  first  a  large  proportion 
of  its  support,  as  well  as  of  its  laborers,  was  drawn  from  the 
converts  themselves.  An  old  stable  sufficed  in  East  London, 
as  in  Bethany,  for  the  coming  of  the  Christ;  and  the  first  meet- 
ing-place of  the  mission  was  in  a  low  tavern  on  the  White- 
Chapel  road,  which  had  been  prophetically  named  "  the  Eastern 
Star,"  and  the  first  permanent  headquarters  was  a  transformed 
meat-market  on  the  same  thoroughfare.  Starting  a  song  or  a 
prayer  on  a  street-corner,  when  the  size  and  interest  of  the 
attracted  crowd  sufficed,  a  march  would  be  made  to  the  hall 
and  the  meeting  might  last  far  into  the  night.  Fifty  or  sixty 
penitents  often  knelt  at  one  time  on  its  platform  one  night,  and 
the  next  night  proclaimed  from  it  the  way  of  salvation.  The 
cholera  year  of  1866  called  for  new  efforts  of  relief  and  gave 
new  access  to  the  hearts  of  the  miserable;  and  so  various  fea- 
tures of  temporal  aid  became  a  permanent  part  of  the  work. 
'The  first  intention  was  to  send  the  converts  to  unite  with  exist- 
ing churches ;  but  the  brands  plucked  from  the  burning,  with 
the  smell  and  smut  of  the  pit-fires  still  on  them,  were  not 
always  welcome  or  at  ease  among  respectable  church-goers. 
And,  on  the  other  hand,  they  were  wanted  in  the  mission-work, 
where  the  "testimony"  of  Fighting  Tom  and  Shouting  Sal, 
backed  by  the  daily  miracle  of  their  changed  lives,  was  more 
effectual  with  their  associates  than  any  words  from  a  loftier  level. 
In  raising  such  recruits  and  organizing  them  for  further 
work  of  rescue,  the  evolution  of  the  mission  proceeded,  its  lead- 
Military  ers  being  carried  from  strength  to  strength  by 
Organization,  the  needs,  the  power,  and  the  joy  of  their  apos- 
tolic work.  The  "  East-End  Revival  Society"  grew  into  the 
"  East-End  Christian  Mission,"  with  temperance  bands,  mothers' 
meetings,  Bible-classes,  children's  meetings,  home  visitation 
and  soup-kitchens,  among  its  agencies.  Then,  spreading  into 
other  squalid   quarters   of    London   and   into   other  towns,  it 


364  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

dropped  its  local  title  and  became  the  "Christian  Mission," 
with  but  one  more  step  to  take  to  become  the  "  Salvation 
Arm)'."  Twelve  years  from  its  birthday  on  Mile  End  Waste, 
that  step  was  taken. 

With  the  increase  and  spread  of  its  work,  the  conviction 
had  been  growing  that  a  more  mobile  and  efficient  organization 
was  needed  to  meet  the  constant  exigencies  of  its  rapid  advance, 
which  would  not  wait  for  annual  meetings,  but  had  to  be  de- 
cided and  pushed  by  its  leader  and  his  staff.  Enthusiastically 
entering  into  his  new  plans,  the  Christian  Mission  Conference  of 
1877  resolved  itself  into  a  "  War  Council,"  and  its  army  of  salva- 
tion became  the  "Salvation  Army." 

II.   Its  Mission  Work  Abroad. 

In  five  years  from  its  first  military  organization,  the  Salva- 
tion Army  had  put  a  cordon  of  mission-stations  round  the  world. 
Volumes  have  been  written,  and  many  more  might  be  added, 
to  record  the  thrilling  details  and  wonderful  achievements  of 
those  five  years  of  Christian  campaigning,  and  of  the  twelve 
that  have  succeeded  them. 

The  United  States  received  the  first  "  foreign"  detachment. 
In  1872,  an  East  End  cabinet-maker  emigrated  to  America,  and 
unable  to  hide  his  light  under  a  bushel,  started  among  the  poor 
of  Cleveland,  O.,  such  Christian  meetings  as  had  rescued  him.' 
In  1879  a  Salvation  Army  family  of  artisans — the  Shirleys — 
emigrated  from  Coventry  to  Philadelphia,  and  soon  opened 
similar  meetings  in  an  old  stable  that  had  been  a  hospital  dur- 
ing the  war,  and  was  a  furniture  store  when  they  took  it.  The 
work  was  so  successful  that  in  1880  Commissioner  Railton  was 
sentover  with  seven"  Hallelujah  lasses"  to  New  York  city;  but, 
failing  to  obtain  permission  for  street-preaching  there,  went  on 
to  Philadelphia,  where  the  way  had  been  prepared  and  a  wel- 
come was  ready  for  him.  A  large  hall  was  crowded  to  see  the 
presentation  of  flags  to  the  first  two  Salvation  Army-corps  of 
the  United  States;  and  this  first  United  States  headquarters 
was  established  in  the  basement  of  45  South  Third  Street. 

Twelve  months  after  the  coming  of  the  Shirley  family  to 
Rapid  Philadelphia,  the  Army  had  twelve  corps  in  the 

Increase.  United  States,  reaching  as  far  west  as  St.  Louis, 
and  reported  fifteen  hundred  converts. 


THIRD    ERA    OF    REVIVALS. 


365 


In  1886  General  Booth  made  his  first  visit  to  this  country, 
and  profoundly  impressed  thousands  who  heard  him  with  the 
sense  as  well  as  the  sincerity  of  his  ideas.  On  his  return  to 
England,  he  sent  his  second  son  to  take  independent  command 
of  the  Salvation  Army  of  the  United  States,  with  headquarters 
at  III  Reade  Street,  New  York  city.  Commissioner  Balling- 
ton  Booth  became  a  naturalized  citizen  of  the  United  States, 
identifying  himself  heartily  with  its  people;  Mrs.  Maud  Bal- 
lington  Booth — a  woman  of  high  culture,  attractiveness,  and 
social  standing,  who  for  Christ's  work  had  renounced  all  the 
Mrs.Ballington  world  can  offer — has  taken  in  this  country,  as 
Booth.  Mrs.  General  Booth  was  said  by  Rev.  Dr.  Parker, 

of  Hartford,  to  have  taken  in  England: 

"  A  reconciling  position  between  the  higher  and  lower  classes, 
the  drawing-rooms  of  the  rich  and  the  slums  of  the  poor  and 
degraded ;  pleading  with  the  one  class  for  the  consecration  of 
wealth  to  the  service  of  Christ  in  ministering  to  the  wretched, 
with  the  other  for  renunciation  of  sensual  indulgence  and 
for  a  kindlier  feeling  toward  their  wealthier  neighbors;  up-, 
holding  Christ  to  both  as  their  common  friend  and  Savior." 

Her  able  pen  and  that  of  her  husband  have  also  been  en- 
listed in  the  service,  and  their  books,  "Beneath  Two  Flags," 
"From  Ocean  to  Ocean,"  and  "New  York's  Inferno,"  give  the 
thrilling  details  of  the  work  in  the  United  States  as  no  mere 
statistics  or  encyclopedic  statement  can.  After  reading  what 
the  "slum  sisters"  are  doing  for  the  outcast  among  whom  they 
lovingly  live;  still  more,  after  spending  a  day  and  a  night  with 
them  in  that  deep,  if  one  has  the  courage,  it  means  something 
to  read  that,  at  the  Interstate  Salvation  Army  Congress,  held 
in  1890  in  New  York  city,  a  woman  received  a  lieutenant's 
commission  as  the  eleven  hundredth  United  States  officer.  As- 
sociation Hall  was  thronged  to  its  utmost  capacity  at  that  Con- 
gress. At  the  greater  Columbian  Congress  held  in  New  York 
by  the  Army  in  1893,  of  the  six  thousand  present,  over  half 
were  Salvationists. 

III.   Growth  of  the  Army, 

At  the  close  of  1894 — when  this  sketch  is  written — the 
United  States  Salvation  Army  has  2,000  officers,  commanding 
602  corps,  in  34  States  and  Territories,  extending  from  ocean  to 
ocean,  as  far  north  as  Washington  State,  the  northern  peninsula 


;^66  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

of  Michigan,  and  Calais,  Me.,  and  as  far  south  as  Southern  Cali- 
fornia and  Florida;  with  over  15,000  unpaid  workers,  and  4,000 
in  its  Auxiliary  League  of  sympathetic  outsiders. 

In  1881  Australia  was  "invaded"  by  a  Salvation  Army 
officer  and  his  wife,  sent  at  the  call  of  two  Christian  mission 
emigrants.  It  has  proved  one  of  the  Army's  most  successful 
fields,  the  Government  welcoming  and  seconding  its  work  among 
criminals.  The  same  year  the  General's  eldest  daughter,  Cath- 
erine, since  known  as  la  Mardchale,  devoted  herself  to  establish- 
ing a  most  interesting  work  in  France.  Among  the  officers 
The  Work  who  followed  her  later  was  Commissioner  Booth- 
Extending.  Clibborn,  whose  wife  she  has  since  become. 
In  1882  a  work  was  commenced  in  Canada  which  has  spread 
from  Newfoundland  to  the  Pacific,  is  practically  self-support- 
ing, and  has  the  active  sympathy  of  the  Government  and  all 
religious  denominations.  The  great  work  in  India  was  started 
the  same  year.  Commissioner  Tucker,  an  English  judge  in 
that  empire,  coming  across  a  copy  of  the  War-Cry  (the  Army's 
weekly  organ,  which  has  now  a  circulation  of  over  half  a  mil- 
lion, in  fifteen  languages,  in  forty  countries),  made  a  journey  to 
England  to  investigate  the  Army  movement,  and  then  resigned 
his  civil  service  commission  and  returned  as  a  Salvation  Army 
officer.  Four  or  five  years  later  he  married  a  daughter  of  Gen- 
eral Booth.  They  are  now  secretaries  for  foreign  affairs  in 
London,  as  the  Indian  climate  did  not  suit  Mrs.  Booth  Tucker's 
health.  The  General's  youngest  daughter  is  in  charge  now  of 
the  headquarters  in  Bombay,  and  she  and  the  officers  under  her 
are  doing  a  great  work  in  India;  living  among  the  natives, 
sharing  the  lot  of  the  lowest  caste,  and  winning  souls  to  Christ 
from  all  castes,  from  pariah  to  Brahman ;  not  without  persecu- 
tion from  the  civil  authorities  more  than  from  the  heathen. 

To  1883  belongs  the  inauguration  of  the  work  in  New  Zea- 
land, Switzerland,  Sweden,  and  South  Africa.  An  interesting 
incident  of  it  in  Sweden  was  the  meeting  where  sixteen  hun- 
dred of  the  two  thousand  students  of  the  University  of  Upsala 
crowded  a  hall,  to  be  addressed  by  Miss  Charlesworth  (now 
Mrs.  Ballington  Booth).  They  had  been  attracted  by  posters 
in  the  Latin  language,  and  the  meeting  resulted  in  the  salva- 
tion of  many  of  them.  The  work  in  South  Africa  is  among 
the  English,  Dutch,  and  natives,  the  devoted  officers  living  in 
the  Zulu  huts  and  sharing  native  fare,  as  in  India  and  elsewhere. 


THIRD    ERA    OF    REVIVALS.  367 

Since  then,  the  island  of  St.  Helena,  Holland,  Denmark, 
Norway,  Finland,  Germany,  Belgium,  Italy,  Jamaica,  and  the 
Argentine  Republic  have  been  added  to  the  Army's  list;  a 
Chinese  corps  has  been  started  in  Australia.  Officers  from 
Holland  have  ere  this  arrived  in  Java,  and  steps  are  being  taken 
to  invade  Japan. 

On  October  4,  1890,  Mrs.  General  Booth,  reverently  and 
affectionately  known  as  the  "  Army  Mother,"  was  "promoted" 
to  the  higher  service  of  heaven.  Her  funeral  service  in  the 
Olympia  hippodrome,  London,  was  attended  by  thirty-six 
thousand  persons.  From  the  highest  dignitaries  of  church 
and  state,  from  the  public  press  and  representative  men  and^ 
women  of  many  lands,  came  tributes  of  sympathy  and  respect. 

IV.   Scheme  for  Social  Rescue. 

No  sketch  of  the  Salvation  Army  can  omit  a  mention  of 
General  Booth's  great  social  scheme,  set  forth  in  his  book,  "  In 
Darkest  England  and  the  Way  Out,"  published  a  few  weeks 
after  the  death  of  Mrs.  Booth,  who  had  assisted  in  its  elabora- 
tion. While  devising  the  temporal  rescue  of  the  sunken  and 
sinking  classes,  the  scheme  has  for  inspiration  and  end  their 
soul's  salvation,  and  belongs  therefore  in  an  encyclopedia  of 
revival  work.  The  book  made  instantaneous  and  immense 
impression.  Its  first  edition  was  sold  in  three  hours,  and  it 
was  promptly  translated  into  French,  German,  Swedish,  and 
The  Sub-  Japanese.  Its  phrase,  "the  submerged  tenth," 
merged  Tenth,  has  passed  into  the  language.  It  has  well  been 
called  "  an  epoch-making  book." 

Briefly  stated,  its  scheme  for  the  social  rescue  of  the  outcast 
classes  of  paupers  and  ex-criminals  outside  of  jails  or  asylums, 
consists  in  forming  these  outcasts  into  self-sustaining  commu- 
nities, formed  on  the  principles  of  the  Salvation  Army,  and 
supplying  their  progressive  needs: 

ist.  Of  food  and  shelter; 

2d,  Of  work  to  pay  for  or  test  their  willingness  to  pay  for 
these ; 

3d,  Of  training  for  permanent  employment; 

4th,  Of  permanent  employment  and  ultimate  independence. 

To  utilize  the  city's  waste  materials  to  furnish  employment 
for  its  waste  labor  is  an  important  part  of  the  scheme. 


368  THE    BAPTISMS   OF    FIRE    IN    THE    AMERICAN    CHURCH. 

The  proposed  communities  are: 

1.  The  City  Colony,  to  meet  the  first  two  needs. 

2.  The  Farm  Colony,  to  meet  the  third  need. 

3.  The  Over-Sea  Colony,  to  meet  the  fourth  need. 

The  City  Colony  has  many  subdivisions;  such  as  Rescue 
Homes,  Shelter  and  Food  Depots,  Labor  Factories  and  Bureaus, 
Household-Salvage  Brigades  for  collecting  waste  materials, 
Prison-Gate  Brigades,  etc. — many  of  which  institutions  had 
been  already  successfully  operated  by  the  Army,  and  needed 
only  extension  and  multiplication. 

The  Farm  Colony  was  to  be  located  on  waste  land  that  could 
be  brought  up  to  productiveness  by  the  city's  waste.  Here 
those  passing  the  City  Colony  and  needing  further  aid  are  to 
be  transferred  and  trained  in  agriculture  and  other  industries. 
Agricultural  and  industrial  villages  and  cooperative  farms,  to 
grow  up  around  the  Farm  Colony,  will  furnish  permanent 
homes  for  some,  while  others  will  be  sent  to  the  Over-Sea  Col- 
ony, and  there  begin  life  anew. 

General  Booth  offered  the  services  of  the  Salvation  Army 
to  carry  out  his  great  plan,  and  asked  for  ;^  100, 000  sterling 
($500,000),  and  an  annual  income  for  the  first  few  years  of 
;^3o,ooo  ($150,000)  to  start  it.  Within  three  months  more  than 
that  amount  was  given,  and  the  work  was  commenced  in  Eng- 
land. Since  then  various  and  more  or  less  numerous  parts  of 
the  scheme  have  been  started  in  nearly  every  other  country  oc- 
cupied by  the  Army.  Statistics  of  its  progress  up  to  June,  1894, 
Progress  of  are  given  in  the  Salvation  Army's  monthly,  The 
the  Scheme.  Conqueror^  for  September,  1894.  Among  many 
interesting  figures  are  the  following: 

"For  the  whole  world:  Slum-posts,  64;  Rescue  Homes,  48; 
Farm  Colonies,  6;  Officers  in  charge,  1,046."  "  In  Great  Britain 
alone,"  over  10,000,000  meals  at  from  one  and  one-half  to  eight 
cents,  and  nearly  3,000,000  night-lodgings  at  from  two  to  eight 
cents,  have  been  furnished;  employment,  permanent  or  tem- 
porary, has  been  found  for  16,869  men;  8,022  women  and  girls 
and  527  ex-criminals  have  been  restored  to  friends  or  situa- 
tions; 7,681  men  have  passed  through  the  7  labor-factories, 
of  whom  899  have  been  transferred  to  the  Farm  Colony,  most 
of  the  rest  being  sent  to  situations,  or  needing  only  tiding  over 
difficulties.  The  Farm  Colony,  on  the  Thames,  contains  1,500 
acres  under  cultivation,    and  has  trained   1,278   colonists,   807 


THIRD    ERA    OF    REVIVALS.  369 

of  whom  have  been  satisfactory,  and  found  good,  permanent 
employment. 

When  the  Over-Sea  Colony  is  started,  as  it  will  be — prob- 
ably in  Australia — as  soon  as  the  fund  set  aside  for  it  is  suffi- 
cient, it  will  furnish  the  needed  outlet  for  the  Farm  Colony,  and 
facilitate  its  work,  and  the  perfection  of  the  scheme.  The  aver- 
age cost  of  employing  and  training  the  men  in  the  labor- 
factories  is  about  fifteen  cents  each  per  week ;  if  the  buildings 
could  be  obtained  free,  the  men  could  actually  be  employed 
without  loss.  Five  dollars  per  week  will  maintain  a  slum-post; 
$1.55  per  week,  a  slum  missionary. 

Outside  of  its  social  scheme,  the  support  of  the  Salvation 
Army  comes  mainly  from  the  Army  itself — the  free  gifts  of  the 
Support  of      saved  to  save  others,  and  those  to  whom  it  minis- 
the  Army.       ters  directly  in  its  meetings.     Its  officers  labor 
for  next  to  nothing,  and  it  has  hundreds  of  thousands  of  unpaid 
workers.     General  Booth  himself,  through  the  generosity  of  a 
personal  friend,  has   a  small  independent  competency,  and  he 
has  not   the   handling  of  the  Army  funds.     Its   accounts   are 
audited  by  well-known  public  accountants,  and  its  books   are 
open  to  investigation  at  every  headquarters.     Its  "  Articles  of 
War"  pledge  every  soldier  to  holiness   of  heart  and  life,  and 
active  work  for  souls;    every  officer's  commission  devotes  him, 
or  her,  wholly  to  the  work,  for  which  careful  training  is  given. 
A  Jubilee  Congress  was  held  in  London  by  the  Salvation 
Army,  July  1-12,  1894,  the  fiftieth  anniversary  of  its  General's 
Jubilee  consecration.    Exeter  Hall  was  thronged  at  the  re- 

Congress,  ception  meeting,  and  sixty  thousand  people  at- 
tended the  subsequent  exercises  in  the  Crystal  Palace.  Twenty 
thousand  of  its  officers  and  soldiers  took  part  in  the  great  march, 
eighteen  countries  being  represented.  Touching  features  of 
the  occasion  were  the  memorial  services  to  Mrs,  General  Booth, 
and  the  salutation  of  the  children  of  the  Army,  led  by  a  daugh- 
ter of  the  General,  Field  Commissioner  Eva  Booth.  Perhaps 
most  touching  of  all  was  the  speech  made  by  the  General  him- 
self to  the  great  throng  that  was,  after  all,  so  small  a  proportion 
of  the  hosts  he  is  leading  to  take  possession  of  the  uttermost 
parts  of  the  earth  for  Christ.  Beside  him,  as  his  chief  of  staff, 
stood  his  eldest  son,  whose  wife  heads  the  Army's  work  of  res- 
cue for  women  in  Great  Britain,  and  around  him  were  sons  and 
daughters,  every  one  consecrated  to  the  same  cause.  A  few 
24 


370  THE    BAPTISMS    OF    FIRE    IN    THE    AMERICAN    CHURCH. 

months  later,  General  Booth  made  a  second  tour  of  the  United 
States,  everywhere  received  with  welcome  and  honor. 

Of  the  soldiers  of  the  Salvation  Army  an  exact  roll  cannot 
be  published,  because  their  numbers  are  so  great  and  so  con- 
stantly changing  and  moving  about;  but  they  are  estimated  as 
not  far  from  a  million,  while  only  the  day  when  God  makes  up 
His  jewels  can  give  account  of  the  lives  it  has  blessed,  and  the 
souls  it  has  led  to  Christ. 

The  following  is  the  official  statement  of  the  distribution  of 
the  Army  in  different  parts  of  the  world,  at  the  beginning  of 
1895: 

Countries.  Corps.  Officers. 

United  Kingdom  i , 375  4. 191 

Australia 823  1,242 

United  States 602  2,000 

France  and  Switzerland 219  394 

Sweden 203  636 

Canada 320  635 

New  Zealand 188  290 

India I34  432 

Holland 60  218 

Denmark 55  192 

Norway 73  231 

Germany 37  82 

Belgium 14  3^ 

Jamaica 32  46 

Finland 12  49 

Argentine  Republic 20  45 

South  Africa 75  I94 

Italy 13  23 

Total 4.253  11,036 


PART    SECOND. 


THE   KINGDOM   OF  GOD 
IN  AMERICA, 


STORY    OF    THE    RECENT    PROGRESS,     IN    GROWTH 

AND   WORK,    OF   VARIOUS    REPRESENTATIVE 

RELIGIOUS    BODIES. 


INTRODUCTORY. 


The  object  in  Part  First  has  been  to  give  a  condensed  and 
summary  view  of  the  great  Religious  Awakenings  in  this  coun- 
try during  the  last  two  centuries.  It  has  been  seen  that  the 
First  Era  of  Revivals  led  to  a  higher  type  of  piety ;  the  Second 
to  a  quickened  sense  of  Christian  duty  and  activity ;  and  the 
Third  to  a  realization  on  the  part  of  the  laity  of  its  important 
place  as  a  factor  in  the  work  of  the  church.  The  First  trans- 
formed the  family  and  Christian  society;  the  Second  led  to 
reform-societies,  and  movements  along  many  important  lines; 
while  the  Third  originated  the  great  union  lay  organizations  by 
means  of  which  the  church  of  to-day  is  pushing  its  work  in  all 
lands,  for  the  conquest  of  the  world  for  Christ. 

In  Part  Second,  the  purpose  is  to  present  a  summary  view 
of  the  progress  of  various  Religious  Associations  and  Bodies 
— largely  as  a  result  of  the  great  awakenings — chiefly  in  the 
present  century.  The  scope  of  this  part  of  the  work  has,  how- 
ever, been  so  enlarged  as  to  embrace  an  account  of  various  other 
Bodies  that  have  been  aiming  to  accomplish  good  in  the  name 
of  the  only  living  and  true  God. 

The  sketches  have  been  prepared  for  the  compiler  by  leaders 
in  the  various  Bodies  and  Societies  represented.  It  has  not  been 
sought  to  secure  absolute  uniformity  in  the  method  and  scope 
of  the  presentation ;  but  to  leave  each  writer  to  work  out  his 
own  individuality  in  his  own  way,  under  certain  general  direc- 
tions. For  convenience,  the  sketches  have  been  arranged  in 
alphabetical  order,  those  of  the  Missionary  and  other  Societies 
following  the  Religious  Bodies  with  which  they  are  most  closely 
affiliated. 

The  following  Statistical  Statements  are  given  as  a  matter  of 
information,  and  also  to  furnish  a  basis  of  comparison. 

373 


374  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Population  of  the  Globe. 

The  population  of  the  globe,  as  stated  by  Johnson,  several 
years  since,  is,  in  round  numbers,  1,500,000,000. 

Europe 300,000,000 

Asia 800,000,000 

Africa 200, 000, 000 

America 100,000,000 

Australia,  etc 100,000,000 

Prof.  Edward  C,  Seymour,  of  the  Brooklyn  Polytechnic  In- 
stitute, has  prepared  the  following  statement,  regarding  the 
population  of  the  globe  at  the  different  dates  given  below : 

In  1800 682,000,000 

"  1828 847,000,000 

"  1845 1,009,000,000 

"  1874 1,391,000,000 

"  1886 1 1 483 ,  000, 000 

"  1894 1,523,000,000 

Professor  Seymour  adds,  in  accounting  for  the  estimate  for 
1894:  "A  study  of  these  figure  gives  some  interesting  facts. 
The  average  annual  increase  between  1810  and  1828  is  about 
10,000,000.  The  same  increase  is  observed  in  the  other  periods 
up  to  1874.  The  increase  between  1874  and  1886  is  reduced  to 
about  7,000,000  per  annum.  As  the  element  of  estimated  popu- 
lation in  the  interiors  of  Asia  and  Africa  must  be  an  important 
one,  would  not  the  more  accurate  knowledge  of  the  geography 
of  the  interiors  of  these  countries,  obtained  during  this  period, 
account  for  the  falling  off  of  annual  increase? 

"Taking  the  figures  of  1884  as  a  basis,  and  assuming  an 
annual  increase  of  5,000,000,  we  have  an  estimated  population 
of  1,523,000,000  at  the  present  time." 

Religious  Statistics  of  the   United  States. 

The  following  Table— prepared  by  Mr.  Thomas  Campbell- 
Copeland,  one  of  the  Government  experts  in  the  United  States 
Census  of  1890— contains  a  detailed  and  accurate  .statement  of 
the  position  at  that  time  of  the  various  Religious  Bodies,  as 
regards  the  number  of  organizations  and  edifices,  amount  of 
church  property,  and  number  of  ministers  and  members. 


INTRODUCTORY. 


375 


RELIGIOUS    BODIES    IN    THE    UNITED    STATES. 
(From  the  Eleventh  Census  Report  on  Churches.) 


Denominations. 

No.  of 
organiza- 
tions.(i) 

Edifices,   i    ,,VaIuy^^. 
^^'                 erty.(3) 

No.  of 
ministers. 

Communi- 
cants or  mem- 
bers. (4> 

ADVENTISTS  : 

I.  Evangelical 

30 
580 
995 

29 

28 

95 

23 
294 
418 

I 
8 

30 

$61,400 
465,605 

645,075 

1,400 

16,790 

46,075 

34 

883 

284 

19 

50 

94 

1,147 
25,816 

1,018 
2,872 

2.  Advent  Christians. . . . 

3.  Seventh-Day 

4.  Church  of  God 

5.  Life  Advent  Union 

6.  Church     of     God     in 

Christ  Jesus 

All  Adventist  bodies 

1,757 

774 

$1,236,345 

1,364 

60.491 

BAPTISTS  : 

1.  Regular,  North 

2.  Regular,  South 

3.  Regular,  Colored 

7,902 

16,238 

12,533 

18 

106 

1,586 

152 

167 

399 

204 

24 

3,107 

473 

7,066 

13,502 

11,987 

14 

78 

1,225 

135 

125 

209 

179 

19 

2,735 

397 

$49,524,504 
18,196,637 

9.038,549 

19,500 

265,260 

3,115,642 

56,755 

57,005 

201,140 

80,150 

9,200 

1,591,551 

172,230 

6,685 

8,957 

5,468 

14 

"5 

1,493 

80 

118 

332 

25 

19 

2,040 

300 

800,025 

1,280,066 
1,348,989 

937 

9,143 

87,898 

8,254 

11,864 

21,362 

5.  Seventh-Day 

6.  Freewill 

7.  Church  of  Christ 

8.  Original  Freewill 

10.   United 

13,209 

1,599 
116,271 

12.851 

12.  Primitive 

13.  Old    Two-Seed  in  the 

Spirit  Predestinarian 

All  Baptist  bodies 

42,909 

37,671 

$82,328,123 

25,646 

3,712,468 

RIVER  BRETHREN: 

1.  Brethren  in  Christ 

2.  Old  Order,  or  Yorker. 

3.  United  Zion's  Child'n. 

78 

8 

25 

45 
25 

$73,050 
8,300 

128 

7 

20 

2,688 
214 
525 

Total  River  Brethren   . .  . 

III 

70 

$81,350 

155 

3,427 

(i)  Embraces  churches  with  or  without  pastors  ;  missions  or  stations,  when  they  form  a 
separate  congregation  or  are  separately  organized  ;  chapels,  when  they  are  separate  from  churches 
and  have  separate  services;  meetings,  as  among  the  Friends,  Plymouth  Brethren,  and  others; 
and  societies,  as  among  the  Unitarians. 

(2)  Includes  all  buildings  owned  and  used  for  worship,  whether  consecrated  or  unconsecrated. 
If  a  church  and  its  chapel  are  simply  different  rooms  under  the  same  roof,  one  edifice  only  is 
counted.  When  the  chapel  is  under  another  roof,  whether  adjoining  the  church  or  at  a  distance 
from  it,  and  is  used  by  the  church  simply  for  prayer  and  other  social  meetings,  two  edifices  are 
counted. 

(3)  Represents  the  estimated  value  of  buildings,  with  their  sites,  their  furniture,  organs,  bells, 
etc.,  owned  and  used  for  worship.  It  does  not  include  halls  or  other  places  which  are  simply 
rented  ;  nor  parsonages,  parochial  school  buildings,  theological  seminaries,  monasteries,  or  con- 
vents (only  the  chapels  attached  thereto);  nor  buildings  of  the  Young  Men's  Christian  Associa- 
tion, the  Woman's  Christian  Temperance  Union,  or  similar  organizations. 

{4)  Comprises  all,  without  distinction  of  sex,  who  are  privileged  to  participate  in  the  ordi- 
nance of  communion  in  denominations  which  observe  it,  and  all  members  of  other  denominations, 
such  as  Unitarians,  Friends,  and  Jews. 


376 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


Denominations. 

No.  of 
organiza- 
tions. 

I'.difices. 

Value  of 
church  prop- 
erty. 

No.  of 
ministers. 

Communi- 
cants or  mem- 
bers. 

PLYMOUTH 

BRETHREN: 

1.  Brethren  (I.) 

2.  Brethren  (II.) 

3.  Brethren  (III.) 

4.  Brethren  (IV.) 

86 
31 

$1,265 
200 

•••• 

2,289 

2,419 

1,235 

718 

Total  Plymouth  Brethren 

314 

$1,465 

6,661 

CATHOLICS  : 

1.  Roman  Catholic 

2.  Greek   Catholic  (Uni- 

10,231 

14 
12 

I 
6 
4 
8 

8,776 

13 
23 

I 

3 

$118,069,746 

63,300 

220,000 

5,000 

13,320 

9-157 

9 
13 

I 
7 
I 
8 

6,231,417 

10,850 

13,504 

100 

335 

665 

1,000 

3.  Russian  Orthodox 

4.  Greek  Orthodox 

5    Armenian   .... 

6.  Old  Catholic 

7.  Reformed  Catholic  . . . 

All  Catholic  bodies 

10,276 

8,816 

$118,371,366 

9,196 

6,257,871 

Catholic  Apostolic 

Chinese  Temples 

Christadelphians 

CHRISTIANS: 

1.  Christian  (Connection) 

2.  Christian  Church,  So. 

10 

47 
63 

1,281 
143 

3 

47 

4 

963 
135 

$66,050 

62,000 

2,700 

1,637,202 
138,000 

95 

1,350 

85 

1,394 

1,277 

90,718 
13,004 

Total  Christians 

1,424 

1,098 

$1,775, 202 

1,435 

103,722 

Christian  Missionary  As- 
sociation   .... 

13 
221 
294 

479 
12 

154 

ir 

7 
184 

338 
88 

$3,900 
40,666 
234.450 

643.185 
15,000 

1,386,455 

10 
26 
183 

522 
119 

754 
8,724 
18,214 

22,511 

384 

7,095 

Christian  Scientists 

Christian  Union 

Church   of    God    (Wine- 
brennerian)      

Church  Triumphant 

(Schweinfurth) 

Church  of  the  New  Je- 
rusalem (Swedenbor- 
gian) 

COMMUNISTIC 

SOCIETIES : 

1.  Shakers 

2.  Amana 

3.  Bruederhoef  (Mennon- 

ite)  (5)         

15 

7 

I 
I 
I 

16 
22 

I 

$36,800 
15,000 

10,000 
3,000 

1,728 
1,600 

250 

5    Separatists             .    . 

200 

6    New  Icaria     

21 

(5)   Reported  in  con 


ith  other  Mer 


branches,  which  see. 


INTRODUCTORY. 


377 


Denominations. 

No.  of 
organiza- 
tions. 

Edifices. 

Value  of 
church  prop- 
erty. 

^        ,         Communi- 
ministers.  '^""'^b°ers"""' 

I 
I 

5 

.... 

$6,000 
36,000 

".■... 

25 

8.  Adonai  Shomo 

9.  Church  Triumphant 

(Koreshan  Ecclesia) 

20 
205 

All  Communistic  Soc's. . 

32 

40 

$106,800 

4,049 

congregationalists 

Disciples  of  Christ 

4,868 
7,246 

4,736 
5,324 

$43,335,437 
12,206,038 

5,058 
3,773 

512,771 
641,051 

DUNKARDS  : 

1.  Dunkards   or  German 

Baptists  (Conserv.). 

2.  Dunkards   or  German 

Bapts.  (Old  Order). 

3.  Dunkards   or  German 

Baptists  (Progress.). 

4.  Seventh-Day    Baptists 

(Germans) 

720 

135 

12S 

6 

854 
63 
96 

3 

$1,121,541 

80,770 

145,770 

14,550 

1,622 
237 
224 

5 

61,101 
4,4" 

8,089 
194 

All  Dunkard  bodies 

989 

1,016 

$1,362,631 

2,088 

73,795 

Evangelical  Association 

2,310 

1,899 

$4,785,680 

1,235 

133,313 

FRIENDS : 

1.  Friends  (Orthodox).. . 

2.  Friends  (Hicksite) 

3.  Friends  (Wilburite)... 

4.  Friends  (Primitive). . . 

794 

201 

52 

9 

725 
213 

52 

5 

$2,795,784 

1,661,850 

67,000 

16,700 

1,113 

"5 

38 

II 

80,655 

21,992 

4,329 

232 

Total  Friends        

1,056 

995 

$4,541,334 

1.277 

107,208 

Friends  of  the   Temple. 
German  Evangelical 

Protestant 

German      E  vangelical 

Synod      

4 

52 
870 

5 

52 

785 

$15,300 
1,187,450 
4,614,490 

4 

44 

680 

340 

36,156 
187,432 

JEWISH 

CONGREGATIONS. 

1.  Jewish   Congregations 

(Orthodox) 

2.  Jewish  Congregations 

(Reformed) 

316 
217 

122 
179 

$2,802,050 
6,952,225 

125 

75 

57,597 
72,899 

Total   Jewish  Congrega 
tions 

533 

301 

$9,754,275 

200 

130,496 

LATTER-DAY  SAINTS 

I.  Church  of  Jesus  Chris 

of  Latter-Day  Saint 

t 

5           425 

266 

$825,506 

543 

144.352 

378 


T}IE    KINGDOM    OF    GOD    IN    AMERICA. 


Denominations. 

No.  of 
organiza- 
tions. 

Edifices. 

Value  of 
church  prop- 
erty. 

No.  of 
ministers. 

Communi- 
cants or  mem- 
bers. 

2.    Reorganized      Church 
of   Jesus    Christ    of 
Latter-Day  Saints.  . 

431 

122 

$226,285 

1,500 

21,773 

Total  Latter-Day  Saints. 

856 

388 

$1,051,791 

2.043 

166,125 

LUTHERANS: 

General  Bodies. 

1.  General  Synod. ...... 

2.  United    Synod   in    the 

South 

1,424 

414 
2,044 
1,934 

421 
27 

175 

489 
65 

131 

23 

50 
13 
21 
II 

1,122 

231 

1.322 

379 
1,554 
1,531 

443 
25 
100 

275 
53 

75 

23 

33 
4 
19 

8 

669 

188 

$8,919,170 

1,114,065 

11,119,286 

7,804,313 

1,639,087 

84,410 

214,395 

806,825 
164,770 

129,700 

111,060 

44-775 

7,200 

94,200 

12,898 

1,544,455 

1,249,745 

966 

201 
1,153 
1,282 

297 
20 

58 

194 

37 

108 
49 

40 

I 

21 

8 

109 
47 

164,640 

37,457 
324,846 
357,153 

69,505 
4,242 
14,730 

55,452 
11,482 

3.  General  Council 

4.  Synodical  Conference. 
Independeni-  Synods. 

I.  Joint  Synods  of  Ohio, 

2.  Buffalo  Synod 

3.  Ilauge's  Synod 

4.  Norwegian   Church  in 

5.  Michigan  Synod 

6.  Danish  Church  in  Am- 

7.  German  Augsburg 
Synod 

7,010 

3,493 
1,991 

5,580 
1,385 

119,972 
41,953 

8.  Danish   Church  Asso- 
ciation     .            .... 

9.   Icelandic  Synod 

10.  Immanuel  Synod 

11.  Suomai  Synod 

12.  United  Norwegian 

Church  of  America. 
Independent     Congrega- 

All  Lutheran  bodies 

8,595 

6,701 

$35,060,354 

4,591 

1,231.072 

MENNONITES: 

I.   Mennonite 

246 

5 

97 

22 

2 

198 

5 

61 

I 

T 

$317,045 

4,500 

76,450 

1,500 

1,200 

52,650 

119,350 

x,6oo 

8,015 

11,350 

10,540 

39,600 

336 
9 

228 

71 

2 

43 

95 

18 
17 
37 
18 
31 

17,078 

352 

10,101 

2,038 

2.   Bruederhoef 

3.  Amish 

4.  Old  Amish 

5.   Apostolic 

209 
1,655 

6.  Reformed 

■5J    1                    20 

7.  General  Conference. . . 

8.  Church  of  God  in 

Christ.              

45 

18 
15 
12 

9 
45 

43 

3 
12 

8 
34 

5,670 
471 

9.  Old  (Wisler) 

10.  Bundes  Conference. . . 

11.  Defenceless 

610 

1,388 
856 

12.  Brethren  in  Christ... . 

1,113 

All  Mennonite  bodies  . .  . 

550 

406 

$643,800 

905 

41,541 

INTRODUCTORY. 


379 


No.  of 

Value  of 

No.  of 
ministers. 

Communi- 

Denominations. 

organiza- 
tions. 

Edifices. 

church  prop- 
erty. 

cants  or  mem- 
bers. 

METHODISTS: 

I.   Methodist  Episcopal.. 

25,861 

22,844 

$96,723,408 

15,423 

2,240,354 

2.   Union  American 

Methodist  Episcopal 

42 

35 

187,600 

32 

2,279 

3.   African  Methodist 

Episcopal 

2,481 

4,124 

6,468,280 

3,231 

452,725 

4.  African  Union   Meth- 

odist Protestant 

40 

27 

54.440 

40 

3,415 

5.  African  Methodist 

Episcopal,   Zion.  .  .  . 

1,704 

1,587 

2,714,128 

1,565 

349,788 

6.  Zion  Union  Apostolic. 

32 

27 

15,000 

30 

2,346 

7.   Methodist  Protestant. 

2,529 

1,924 

3,683,337 

I-441 

141,989 

8.  Wesleyan  Methodist.  . 

565 

342 

393,250 

600 

16,492 

9.   Methodist    Episcopal, 

South 

15,017 

12,688 

18,775,362 

4,801 

1,209,976 

10.  Colored  Methodist 

Episcopal 

1,759 
84 

1,653 

78 

1,713,366 
291,993 

1,800 

129,383 
4,764 

II.  Primitive  Methodists. . 

'    60 

12.  Congregational  Meth- 

odist   

214 

150 

41,680 

150 

8,765 

13.  Congregational  Meth- 

odist, Colored 

9 

5 

525 

5 

319 

14.  New  Congregational 

Methodist 

24 
1,102 

17 
620 

3,750 
805,085 

20 

1,059 
22,110 

15.   Free  Methodist 

657 

16,  Independent   Meth- 

odist   

15 

14 

266,975 

8 

2,569 

17.   Evangelical     Mission- 

ary  

II 

3 

2,000 

47 

951 

German  Methodists  :  (6) 

I.   Central  German 

177 

177 

771,000 

.... 

14,391 

2.  Chicago  German 

122 

115 

369,400 



7,873 

3.   East  German 

61 

62 

589,900 

5,239 

4.   Northern  German .... 

III 

86 

257,950 

4,643 

5.  Northwest  German. . . 

94 

57 

130,850 

4,371 

6.  St.  Louis  German.  . .  . 

161 

154 

491,490 

11,100 

7.  Southern  German. . . . 

42 

37 

72,700 

2,470 

8.  West  German 

126 

96 

265,650 

5,554 

9.  California  German 

Missions 

16 

16 

121,400 

829 

10.   North  Pacific  German 

Missions 

18 

17 

52,750 

635 

Spanish  Methodists  :  (6) 

New  Mexico  Spanish  Mis- 

sions  

25 

15 

38,700 

1,475 

Scandinavian 

Methodists  :  (6) 

I.  Northwest  Swedish. .  . 

144 

116 

397,100 

9,236 

2.  Norwegian  and 

Danish 

93 

63 

173,600 

4,782 

3.  N.  W.  Norwegian  and 

Danish 

17 

13 

87,500 

548 

4.  In  other  conferences . . 

54 

47 

277,300 

3,254 

All  Methodist  bodies 

51,489 

46,138 

$132,140,179 

4,589.284 

(6)  Missions  included  in  totals  given  for  Methodist  Episcopal. 


38o 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


No.  of 

Value  of 

No.  of 
ministers. 

Communi- 

Denominations. 

organiza- 
tions. 

Edifices. 

church  prop- 
erty. 

cants  or  mem- 
bers. 

Moravians.  ...            .   . 

94 

114 

$681,250 

114 

11,781 

PRESBYTERIANS. 

I.  Presbyterian  in  the  U. 

S.  of  A.  (Northern). 

6,716 

6,664 

77,455,200 

5,934 

788,224 

2.  Cumberland  Pres 

2,791 

2,024 

3,515,510 

1,861 

164,940 

3.  Cumb.  Pres.  (Colored) 

224 

183 

195,826 

393 

12,956 

4.   Welsh  Calvin.  (Meth.; 

187 

180 

625,875 

100 

12,722 

5.   United  Presbyterian. . 

866 

832 

5,408,084 

731 

94,402 

6.  Pres.  Ch.  U.  S.  (So.). 

2,391 

2,288 

8,812,152 

1,129 

179,721 

7.  Asso.  Ch.  of  N.  A..  . 

31 

23 

29,200 

12 

1,053 

8.  Associate       Reformed 

Synod  of  the  South. 

116 

116 

211,850 

133 

8,501 

9.  Reformed  Presbyterian 

in  the  U.  S.  (Synod). 

"5 

115 

1,071,400 

124 

10,574 

10.  Reformed   Pres.  in  N. 

A.  (General  Synod). 

33 

33 

469,000 

29 

4,602 

II.  Ref.Pres.(Covenantial) 

4 

I 

I 

37 

12.  Reformed  Presbyterian 

in  U.  S.  and  Can. . 

I 

I 

75,000 

I 

600 

All  Presbyterian  bodies.. 

13,476 

12,469 

$94,869,096 

10,448 

1,278,332 

EPISCOPALIANS. 

I.   Protestant  Episcopal  . 

5,019 

5,019 

$81,220,317 

4,146 

532,054 

2.  Reformed  Episcopal. . 

83 

84 

1,615,101 

78 

8,455 

Total  Episcopalians. . .    . 

5,102 

5,103 

$82,835,418 

4,224 

540,509 

REFORMED: 

I.  Ref.  Ch.  in  America. . 

572 

670 

$10,340,159 

558 

92,970 

2.   Ref.  Ch.  in  the  U.  S.. 

1,510 

1,304 

7,975,583 

880 

204,018 

3.  Christian  Reformed.. . 

99 

106 

428,500 

68 

12,470 

All  Reformed  bodies.  . . . 

2,181 

2,080 

$18,744,242 

1.506 

309,458 

Salvation  Army 

329 

27 

$38,150 

8,742 

SCHWENKFELDIANS 

4 

6 

12,200 

3 

306 

Social  Brethren 

20 

II 

8,700 

17 

913 

Soc.  FOR  Ethical  Culture 

4 

.... 

1,064 

Spiritualists  

334 
40 

30 

I 

573,650 
600 

45,030 
695 

Theosophical  Society.  . . 

UNITED  BRETHREN: 

I.   Unit.  Breth.  in  Christ. 

3,731 

2,837 

$4,292,643 

2,267 

202,474 

2.   Unit.  Breth.  in  Christ 

(Old  Constitution). . 

795 

578 

644,940 

531 

22,807 

Total  United  Brethren  . . 

4,526 

3,415 

$4,937,583 

2,798 

225,281 

Unitarians 

421 

424 

$10,335,100 

515 

67,749 

Universalists 

956 

832 

8.054,333 

708 

49.194 

Independ.  Congregations 

156 

112 

1,486,000 

54 

14,126 

INTRODUCTORY. 
RECAPITULATION, 


381 


Denominations. 


All  Adventists..    

All  Baptists 

All  (River)  Brethren 

All  (Plymouth)  Brethren. . . 

All  Catholics 

Catholic  Apostolic 

Chinese  Temples 

Christadelphians 

All  Christians 

Christian  Missionary  Assn. 

Christian  Scientists 

Christian  Union 

Church     of     God     (Wine- 
brennerian)   .  . 

Church  Triumphant 

(Schweinfurth) 

Church  of  the  New  Jerusa- 
lem (Swedenborgian) . . 

All  Communistic  societies. . 

Congregationalists 

Disciples  of  Christ   

All  Dunkards 

Evangelical  Association. . .  . 

All  Friends 

Friends  of  the  Temple 

German    Evangelical    Prot- 
estant   

German  Evangelical  Synod. 

All  Jewish  Congregations.  . 

All  Latter-Day  Saints 

All  Lutherans ' 

All  Mennonites 

All  Methodists 

Moravians 

All  Presbyterians 

All  Episcopalians 

All  Reformed 

Salvation  Army 

Schwenkfeldians 

Social  Brethren 

Society  for  Ethical  Culture. 

Spiritualists 

Theosophical  Society 

All  United  Brethren.    

Unitarians 

Universalists 

Independent  congregations, 


Grand  totals 165,177 


No.  of 
organiza- 


1,757 

42,909 

III 

314 

10,276 

10 

47 

63 

1,424 

13 

221 

294 

479 
12 

154 

32 

4,868 

7,246 

989 

2,310 

1,056 

4 

52 

870 

533 

856 

8.595 

550 

51.489 

94 

13.476 

5.102 

2,181 

329 

4 

20 

4 

334 

40 

4,526 

421 

956 

156 


Edifices. 


774 

37.671 

70 

'8,816 

3 

47 

4 

1,098 

7 
184 

338 


40 
4.736 
5.324 
1,016 
1,899 
995 
5 

52 

785 

301 

388 

6,701 

406 

46,138 

114 

12,469 

5,103 

2,080 

27 

6 

II 

30 

I 

3,415 

424 

832 

112 


Value  of 
church  prop- 
erty. 


No.  of 
ministers. 


Communi- 
cants or  mem- 
bers. 


$1,236,345 

82,328,123 

81.350 

1,465 

118,371,366 

66,050 

62,000 

2,700 

1,775,202 

3,900 

40,666 

234.450 

643,185 
15,000 

1,386,455 

106,800 

43.335-437 

12,206,038 

1,362,631 

4,785,680 

4.541.334 

15,300 

1,187.450 

4,614,490 

9-754,275 

1.051.791 

35,060,354 

643,800 

132,140,179 

681,250 

94,869,097 

82,835,418 

18,744,242 

38.150 

12,200 

8,700 

573.650 

600 

4.937,583 

10,335.100 

8,054,333 

1,486,000 


1,364 
25,646 

155 

9,196 
95 


1.435 


119 

'5.058 
3.773 
2,088 
1,235 
1,277 
4 

44 

680 

200 

2,043 

4,591 

905 

30,000 

114 

10,448 

4,224 

1,506 

3 
17 


2,798 

515 

708 

54 


142,521  $679,630,139  i:  111,036  20,612,806 


60,491 

3,712,468 

3.427 

6,661 

16,257,871 

1,394 

1,277 

103,722 

754 

8,724 

18,214 

22,511 

384 

7.095 

4,049 

512,771 

641,051 

73,795 

133.313 

107,208 

340 

36,156 

187,432 

130,496 

166,125 

1,231,072 

41,541 

4,589,284 

11,781 

1,278,332 

540,509 

309,458 

8,742 

306 

913 

1,064 

45,030 

695 

225,281 

67,749 

49,194 

14,126 


(a)  Includes  all  baptized  children  above  9  years  of  age  (or  from  9  to  11  and  over)  numbermg 
about  15  per  cent,  of  the  total.  ,       .  ,.  •  j     „ 

(6)  Besides  these  edifices,  23,334  halls,  schoolhouses,  and  private  houses,  are  occupied  as 
places  of  worship.  The  seating  accommodation  in  edifices  provides  for  43,564,863  persons,  and  in 
halls  and  schoolhouses  for  2,450,858  persons. 

{c)  Not  including  lay  preachers. 


382  THE    KINGDOM    OF    GOD    IN    AMERICA, 

These  vast  numbers  have  grown  out  of  small  beginnings 
and  in  a  comparatively  short  period  of  time.  It  is  obviously 
impossible  to  give  a  detailed  account  of  all  these  numerous 
bodies.  An  attempt  to  do  so  in  the  brief  space  available  in  this 
volume  would  reduce  the  work  to  little  more  than  a  church 
dictionary.  Attention  is  confined  to  the  principal  bodies,  espe- 
cially to  those  largely  represented  in  our  great  Eastern  centers 
of  population  and  influence.  These  will  furnish  the  following 
chapters  and  subjects: 

Chapter  First. — The  African  Methodist  Episcopal  Zion  Church. 

Chapter  Second. — Sketches  of  the  Baptist  Church. 

Chapter  Third. — The  Catholic  Roman  Church. 

Chapter  Fourth. — The  Church  of  the  New  Jerusalem. 

Chapter  Fifth. — Sketches  of  the  Congregational  Body. 

Chapter  Sixth. — The  Evangelical  Lutheran  Church. 

Chapter  Seventh. — Sketches  of  Judaism. 

Chapter  Eighth. — Sketches  of  the  Methodist  Episcopal  Church. 

Chapter  Ninth. — The  Moravian  Church  in  the  United  States. 

Chapter  Tenth.— Sketches  of  the  Presbyterian  Church. 

Chapter  Eleventh. — The  Protestant  Episcopal  Church. 

Chapter  Twelfth. — The  Reformed  Church  in  America. 

Chapter  Thirteenth. — The  Reformed  Episcopal  Church. 

Chapter  Fourteenth. — The  Unitarian  Church. 

Chapter  Fifteenth. — The  Universalist  Church. 


CHAPTER   FIRST. 

THE     AFRICAN     METHODIST     EPISCOPAL     ZION 
CHURCH. 

By  Bishop  A.    Walters,  D.D. 

In  1796,  James  Varick,  William  Miller,  Francis  Jacobs, 
Abraham  Thompson  and  others,  because  of  the  existence  of 
proscription,  and  other  conditions  which  hindered  their  intel- 
lectual development  and  religious  growth,  and  prevented  them 
from  engaging  in  the  work  of  spreading  the  cause  of  Christ  and 
uplifting  their  fellow  men  according  as  they  felt  themselves 
moved  by  the  Spirit  of  God,  withdrew  from  the  Methodist 
Episcopal  Church  in  the  city  of  New  York,  and  formed  them- 
selves into  a  separate  body,  out  of  which  has  grown  the  African 
Methodist  Episcopal  Zion  Church. 

At  first  they  fitted  up  an  old  building  on  Cross  Street,  be- 
tween Mulberry  and  Orange  streets,  which  was  previously  used 
as  a  stable.  Here  they  preached,  prayed,  sang  and  rejoiced 
unmolested  for  four  years.  In  1800,  they  built  a  frame  church 
on  the  corner  of  Church  and  Leonard  streets.  The  body  was 
incorporated,  February  16,  1801,  The  first  Conference  was  held 
in  this  church,  June  21,  1821;  at  this  Conference  a  form  of 
Limited  Episcopacy  was  established,  and  James  Varick  was 
elected  the  first  Bishop,  then  called  Superintendent.  This 
form  was  continued  till  1868,  when  it  was  changed  to  an  Un- 
limited Episcopacy,  or  what  is  known  in  this  organization  as  a 
Lifetime  Episcopacy. 

From  this  small  beginning  the  church  has  grown  to  nearly 
half  a  million.  It  has  six  living  bishops,  namely:  J.  W.  Hood, 
D.D.,  LL.D. ;  T.  H.  Lomax,  D.D. ;  C.  C.  Pettey,  A.M.,  D.D. ; 
C.  R.  Harris,  D.D. ;  I.  C.  Clinton,  D.D.;  A.  Walters,  D.D. 
The  deceased  bishops  are  James  Varick ,  Christopher  Rush, 
William  Miller,  Abraham  Thompson,  Robert  C.  Henderson, 
John  Tappin,  James  Simmons,  S.   T.   Scott,  G.  A.   Spywood, 

383 


384  THE    KINGDOM    OF    GOD    IN    AMERICA. 

George  Galbraith,  Peter  Ross,  Samson  Talbot,  William  H. 
Bishop,  Joseph  J.  Clinton,  D.D.,  John  D.  Brooks,  J.  W.  Lo- 
guen,  John  J.  Moore,  D.D.,  Singleton  T.  Jones,  D.D.,  Joseph 
P.  Thompson,  M.D.,  D.D.,  William  H.  Hillery. 

The  whole  number  of  ordained  ministers  is  2,836;  of  local 
preachers  and  exhorters,  2,009;  of  churches,  1,930;  of  Sunday- 
schools,  2,500;  of  Sunday-school  scholars,  150,000.  The  value 
of  the  church  property  is  $4,000,000.  It  has  8  institutions  for 
higher  education.  Chief  among  these  is  Livingstone  College, 
Salisbury,  N.  C,  which  was  founded  by  the  North  Carolina 
Annual  Conference.  It  was  mainly  through  the  efforts  of  Rev. 
J.  C.  Price,  D.D.,  the  well-known  educator,  peerless  orator,  and 
race  leader,  that  this  college  was  made  the  most  famous  insti- 
tution of  the  Negro  race  in  America.  The  college  comprises 
four  large  buildings  and  several  smaller  ones,  one  of  the  large 
ones  being  frame,  and  the  others  brick.  Huntington  Hall  is 
the  main  building.  Stanford  Seminary,  including  Hopkins 
Hall,  is  used  as  a  dormitory  for  the  young  ladies.  Dodge  Hall 
is  the  dormitory  for  the  young  men.  Ballard  Industrial  Hall 
is  used  for  carpentry  and  cabinet  work.  The  stone  used  in  the 
construction  of  these  buildings  was  quarried  from  the  grounds, 
and  the  brick  made  from  the  clay,  and  upon  the  grounds,  by  the 
college  people.  This  institution  is  a  monument  of  Negro  in- 
dustry and  skill.  It  has  an  appropriation  of  $6,000  a  year  from 
the  General  Fund,  any  deficiency  of  which  is  supplemented  by 
Children 's-Day  collections. 

The  other  schools  are  the  Lancaster  High  School,  Lancaster, 
S.  C. ;  Jones  University,  Tuscaloosa,  Ala. ;  Greenville  Institute, 
Greenville,  Tenn.  ;  Atkinson  College,  Madisonville,  Ky. ; 
Greenville  High  School,  Greenville,  Ala.  ;  Zion  High  School, 
Norfolk,  Va.  ;  Sherwood  Orphan  School,  Petersburg,  Va. 

The  church  has  a  well-managed  and  flourishing  Book  Con- 
cern, located  at  353  Bleecker  Street,  New  York  City.  It  is  con- 
trolled by  a  Board  of  Managers,  of  which  Bishop  A.  Walters, 
D.D.,  is  president;  Rev.  Jehu  Holliday,  D.D.,  agent;  Rev.  J.  H. 
White,  secretary;  and  Rev.  J.  S.  Caldwell,  B.D.,  treasurer. 

The  official  organs  are  the  Star  of  Zton,  edited  by  Rev.  G. 
W.  Clinton,  A.M.,  published  at  Salisbury,  N.  C,  having  a  cir- 
culation of  five  or  six  thousand,  and  the  A.  M.  E.  Zion  Quarterly, 
edited  by  Hon.  J.  C.  Dancy,  ex-collector  of  the  Port  of  Wil- 
mington, N.  C. 


THE    AFRICAN    METHODIST    EPISCOPAL    ZION    CHURCH.  385 

A  large  number  of  the  ministers  of  this  religious  organiza- 
tion are  graduates  of  some  of  the  best  universities  of  the  land. 
Among  the  literary  productions  are  "  Rise  and  Progress  of  the 
Zion  Church  in  America,"  by  Bishop  Christopher  Rush  (de- 
ceased), a  brief  history  of  the  church  by  Bishop  J.  J.  Moore 
(deceased),  a  book  of  sermons  by  Bishop  S.  T.  Jones  (deceased), 
book  of  sermons,  and  a  comprehensive  "  History  of  the  A.  M.  E. 
Zion  Church,  or  the  Centennial  of  African  Methodism,"  by 
Bishop  J.  W.  Hood,  D.D.,  LL.  D.,  Senior  Bishop  of  the  church. 
This  history  has  given  great  satisfaction. 

The  church  has  a  missionary  department  which  embraces 
work  in  Africa  and  the  West  India  Islands. 

Great  preparation  is  being  made  to  celebrate  the  one  hun- 
dredth anniversary  of  the  church,  which  occurs  in  1896.  All 
the  evangelical  churches  of  America,  Canada,  and  the  British 
Isles  have  been  invited  to  participate  in  this  celebration.  Ex- 
ercises will  be  held  for  ten  days  in  A.  M.  E.  Zion  Church, 
West  loth  and  Bleecker  streets,  New  York  city.  This  church 
in  West  loth  Street  represents  the  original  organization  of  this 
connection. 
25 


CHAPTER   SECOND. 

SKETCH    OF   THE    BAPTISTS. 

The  Baptist  Church  has  held  a  large  and  honorable  place  in 
Christian  work  in  this  country,  and  in  mission  work  abroad. 
The  story  of  that  Church  in  this  country  is  bound  up  with  the 
story  of  the  Great  Awakening  of  the  eighteenth  century  and  the 
succeeding  revivals,  and  with  William  Carey's  initiatory  work  in 
foreign  missions.  A  careful  study  of  the  Baptist  Church  in 
this  country,  as  presented  in  the  Table  of  Religious  Bodies,  at 
the  opening  of  Part  Second,  will  prepare  the  way  for  the  suc- 
ceeding sketches. 

SECTION   FIRST. 
Awakenings  among  the  Baptists  in  the  United  States. 

By  Rev.  0.  A.  Williams,  D.D.,   Chicago,  111. 

The  history  of  "great  awakenings"  among  the  Baptists  of 
America,  in  the  more  comprehensive  meaning  of  that  phrase, 
is  very  much  identified  with  that  of  other  denominations.  That 
which  is  distinctive  of  Baptists  in  this  respect  is  due  mainly  to 
the  part  borne  by  individual  men  in  promotion  of  the  great 
movement,  each  within  the  sphere  of  his  own  personal  minis- 
try, or  in  the  share  which  the  churches  of  the  denomination 
were  permitted  to  have  in  the  gracious  result. 

I.   Earlier  Revival  Work. 

An  example  of  the  latter  appears  in  the  case  of  Rev.  Isaac 
Backus,  honored  among  American  Baptists  as  their  first  his- 
Rev.  Isaac  torian.  It  was  in  the  time  of  the  historic  "  Great 
Backus.  Awakening"  of  1741  that  he  was  converted,  altho 
not  under  the  preaching  of  either  of  the  evangelists  White- 
field  or  Tenneilt.  Mr.  Backus  at  the  time  was  living  in  Nor- 
wich, Conn.  The  tide  of  revival  sweeping  through  New  Eng- 
land reached  Norwich  in  the  year  just  named,  in  connection 
with  the  preaching  of  other  zealous  men,  of  whom  Drs.  Wheel- 

386 


THE    BAPTIST    CHURCH.  387 

ock  and  Pomeroy  are  especially  named.  The  awakening  there 
was  similar  in  character  to  what  was  going  forward  in  other 
places.  Speaking  of  it  in  his  own  history,  Mr.  Backus  men- 
tions the  physical  manifestations  occurring  in  some  instances. 
"Many  cried  out  and  fell  down  in  meetings;"  owing,  as  he 
believed,  to  the  fact,  not  only  that  "the  work  was  so  powerful," 
but  also  that  "  the  people  in  general  were  so  ignorant  that  they 
had  little  government  of  their  passions." 

His  own  conversion,  tho  due  in  general  to  the  awakening 
effect  of  these  meetings,  did  not  occur  in  immediate  connection 
with  them,  but  was  the  result  of  mental  struggle  there  begin- 
ning, and  continued  through  some  three  months,  the  experiences 
of  which  he  characterizes  as  a  "working  for  his  life."  The 
happy  issue  of  it  all  he  thus  describes: 

"As  I  was  mowing  alone  in  the  field,  August  24,  1741,  all 
my  past  life  was  opened  plainly  before  me,  and  I  saw  clearly 
Working  for  that  it  had  been  filled  up  with  sin.  I  went  and 
His  Life.  sat  down  in  the  shade  of  a  tree,  where  my  prayers 
and  tears,  my  hearing  of  the  Word  of  God,  and  striving  for 
a  better  life,  with  all  my  other  doings,  were  set  before  me 
in  such  a  light  that  I  perceived  I  could  never  make  myself 
better  should  I  live  ever  so  long.  Divine  justice  appeared 
clear  in  my  condemnation,  and  I  saw  that  God  had  a  right 
to  do  with  me  as  He  would.  My  soul  yielded  all  into  His 
hands,  fell  at  His  feet,  and  was  silent  and  calm  before  Him. 
And  while  I  sat  there,  I  was  enabled  by  divine  light  to  see 
the  perfect  righteousness  of  Christ,  and  the  freeness  and  riches 
of  His  grace  with  such  clearness,  that  my  soul  was  drawn  forth 
to  trust  in  Him  for  salvation." 

The  case  of  Mr.  Backus  may  perhaps  serve  as  an  instance  of 
results  of  the  Great  Awakening  not  immediately  due  to  the  effect 
of  the  prevailing  excitement,  especially  as  manifested  in  the 
meetings,  but  to  impressions  there  made  upon  thoughtful  minds, 
maturing  later  in  earnest  seeking,  meditation,  and  prayer.  Mr. 
Backus,  it  should  be  said,  was  not  only  one  among  the  many 
whose  conversion  signalized  the  remarkable  movement  of  which 
we  have  spoken,  so  revolutionary  in  character,  but  in  the  years 
soon  following  he  was  an  active  instrument  in  its  promotion. 
In  one  of  his  letters  he  describes  a  revival  occurring  in  Rhode 

"*  Life  and  Times  of  Isaac  Backus,"  by  President  Alvah  Hovey,  pp. 
39-40. 


388  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Island,  in  the  year  1749,  and  in  which  he  appears  to  have  been 
a  participant: 

"  In  the  town  of  Providence,  which  is  very  populous,  and 
which  has  been  a  place  of  much  profaneness  and  irreligion, 
a  revival  began  about  the  middle  of  last  winter,  and  increased 
through  the  spring,  and  has  affected  all  sorts  of  people.  Some 
deists,  leaders  in  gaming,  and  many  profane  persons  as  well 
as  others  more  civil,  have  been  hopefully  converted.  I  have 
been  among  them  sundry  times,  and  the  joy  of  seeing  such 
a  marvelous  change  in  the  town  is  better  felt  than  expressed. 
To  hear  the  profane  praising  Jesus,  to  see  the  irreligious 
thronging  to  a  place  of  divine  worship,  and  to  discover  such 
a  heavenly  temper  in  many,  were  surely  enough  to  fill  a 
cold  heart  with  love  and  praise." 

In  "the  place  of  his  nativity,"  Norwich,  nearly  at  the  same 
time  he  was  permitted  to  see  like  things  and  to  share  in  them. 

In  the  great  awakening  occurring  in  the  valley  of  the  Ohio 
and  the  Mississippi,  at  the  beginning  of  the  present  century, 
Baptists  shared  with  Presbyterians,  Methodists,  and  others.  In 
the  States  of  Kentucky,  Tennessee,  and  parts  of  Pennsylvania, 
we  learn  of  them  as  participants  alike  in  the  work  and  in  its 
fruits. 

Dr.  John  M.  Peck,  in  his  description  of  this  widespread 
revival,  says: 

"  Many  thousands  of  wicked  persons  were  converted,  and 
several  hundred  ministers  of  the  Gospel  raised  up,  who 
"  New  Light  were  qualified  to  be  pioneers  in  the  frontier 
Revival."  settlements,  and  in  a  few  years  they  were  scat- 
tered through  all  the  States  and  territorial  governments  of 
the  valley.  At  a  period  when  the  population  did  not  exceed 
half  a  million,  and  the  territory  of  this  great  valley  was  re- 
garded as  scarcely  deserving  the  attention  of  Congress,  before 
the  foot  of  a  missionary  sustained  by  his  brethren  abroad  had 
pressed  its  fertile  soil,  before  a  Sunday-school  had  been  estab- 
lished for  its  destitute  children,  before  a  tract  had  been  cir- 
culated, or  a  Bible  provided  for  its  remote  and  famishing 
population,  the  mighty  power  of  God  was  displayed  in  this 
wonderful  outpouring  of  the  Holy  Ghost."  * 

The  awakening  here  described,  and  which,  in  some  of  its 
aspects,  bore  the  name  of  the  "  New  Light  Revival,"  spread  to 
some  extent  in  Ohio,  altho  the  population  there  was  still  very 

*  The  Christian  Review,  October,  1832. 


THE    BAPTIST    CHURCH.  389 

sparse.  The  physical  manifestations  accompanying  it  were 
less  marked  here  than  on  the  opposite  side  of  the  river,  and, 
among  Baptists,  were  in  the  main  discountenanced.  One  writer, 
Mr.  A.  H.  Dunlevy,  whose  father,  Judge  Dunlevy,  was  active 
among  the  Baptist  pioneers  of  Ohio  at  the  time,  speaks  of  but 
one  allusion  to  this  feature  of  the  revival  as  upon  record,  "  and 
no  difficulty  growing  out  of  it.  It  is  merely  mentioned,  in  the 
Carpenter's  Run  church,  that  there  were  some  instances  of  the 
falling  exercises.  But  two  or  three  Baptists  within  my  knowl- 
edge," he  adds,  "were  carried  away  by  the  excitement." 

Dr.  Peck,  before  quoted,  describes  minutely  the  character 
of  these  "exercises,"  with  facts  in  the  connection  which  make 
them  seem  the  more  remarkable.  They  were  not,  according  to 
him,  confined  to  ignorant  persons,  nor  to  women.  "  Men  of 
strong  and  cultivated  minds  and  habits  of  self-control,  who  had 
never  quailed  in  battle  with  the  Indians,"  and  indeed  "all 
classes,"  were  included  among  those  thus  affected;  the  he 
speaks  of  these  phenomena  as  "less  frequent  with  the  Baptists 
than  with  Presbyterians  and  Methodists."  He  also  furnishes 
details  which  would  indicate  that  altho  much  appeared  which 
might  occasion  distrust  as  to  the  reality  of  the  results,  yet  such 
distrust  could  not  in  all,  perhaps  not  in  most,  cases  be  justified. 
Speaking  for  his  own  denomination  he  says:  "From  annual 
returns  to  Baptist  associations,  and  from  other  sources,  we 
learn  exclusions  from  churches  were  not  more  numerous,  in 
proportion  to  the  number  baptized  (as  fruits  of  this  awakening) 
than  in  large  gatherings  in  other  times  and  places.  ,  .  .  After 
half  a  century  has  passed  away,  we  find  many  in  every  State  in 
the  Mississippi  Valley,  "aged  men  and  women,  who  speak  with 
deep  emotion  in  remembrance  of  the  great  revival  in  which 
they  were,  in  a  sudden  and  unexpected  way,  arrested  in  their 
sins,  and  adopted  into  the  family  of  God,  heirs  of  immortal  life." 

As  to  the  "  bodily  agitations,"  he  mentions  as  "the  concur- 
rent opinion  of  all  who  have  investigated  the  subject,"  that 
they  "were  involuntary."  In  studying  these  phenomena,  their 
accompanying  circumstances  should,  no  doubt,  be  borne  in 
mind.  The  conditions  attending  life  in  frontier  settlements, 
and  the  character  of  the  population  wont  to  be  there  found,  may, 
so  far  as  is  necessary,  account  for,  if  they  do  not  justify  as  due 
to  direct  spiritual  influence,  forms  of  excitement  which,  under 
other  conditions,  might  be  pronounced  offensively  grotesque. 


39©  THE    KINGDOM    OF    GOD    IN    AMERICA. 

What  we  thus  describe  may  serve  for  examples  of  the  state- 
ment with  which  we  began,  that  participation  by  Baptists  in 
widespread  awakenings,  such  as  have  become  historical,  alike 
in  the  East  and  in  the  West,  was  much  as  in  the  case  of  other 
denominations;  the  extraordinary  spiritual  influence  reaching 
them,  as  also  others,  often  in  ways  for  which  human  sagacity 
found  it  difficult  to  account.  Our  main  subject,  however,  con- 
cerns evangelistic  work,  with  its  results,  more  distinctive,  in 
the  denominational  sense. 

Altho  there  were  Baptist  ministers  and  Baptist  churches 
very  early  in  New  England,  and  in  other  States,  both  North 
and  South,  much  time  elapsed,  necessarily,  before  there  could 
be  what  might  be  called  a  regular  pastorate  in  the  congrega- 
tions so  formed,  save  in  exceptional  instances.  Apart  from  the 
feebleness  of  the  churches  in  point  of  numbers,  and  the  poverty 
of  their  resources,  there  was  the  necessity  laid  upon  them,  at 
least  in  New  England  and  in  portions  of  the  South,  of  con- 
tributing to  the  support  of  churches  maintained  by  the  State, 
in  payment  of  taxes  levied  for  that  purpose.  In  these  circum- 
stances, while  Baptist  ministers  found  for  the  most  part  means 
of  support  additional  to  the  contributions  of  those  whom  they 
served,  their  labor  as  preachers  was  very  much  an  itinerancy. 
At  least,  few  or  none  limited  their  service  to  a  single  local  con- 
gregation; a  natural  zeal  in  advocacy  of  their  own  views,  and 
above  all,  interest  in  behalf  of  a  more  general  evangelism, 
Early  Itin-      making    their  work   a   widely  distributed    one. 

erants.  Thus  they  may  be  said  to  have  united  the  several 
apostolic  functions  of  pastor,  teacher,  and  evangelist. 

In  some  cases  the  evangelistic  function  became  very  much 
the  exclusive  one.  There  were  many  among  Baptists  of  whom 
much  the  same  might  be  said  as  we  find  recorded  of  Dr. 
Joseph  Bellamy,  the  devoted  Congregationalist  pastor  at  Beth- 
lem.  Conn.,  at  the  time  of  the  Great  Awakening  in  1740-42. 
While  careful  not  to  leave  his  own  pulpit  without  supply,  he 
spent  much  of  his  time,  during  several  years,  in  evangelistic 
service  of  the  kind  in  question,  not  only  in  Connecticut,  but  in 
adjacent  colonies — "preaching  the  Gospel  daily,  and  often  re- 
peatedly in  a  day,  multitudes  flocking  to  hear  the  word,  and 
crowding  to  his  lodgings  for  private  instruction."  Of  Baptist 
preachers,  like-minded  with  Bellamy,  we  may  name  Rev.  Ash- 
bel  Hosmer,  whose  work  was  chiefly  in  the  State  of  New  York, 


THE    BAPTIST    CHURCH.  39t 

and  whom  we  find  described  as  "traveling  night  and  day  in 
heat  and  cold,  snow  and  rain,  through  dismal  fields  and  un- 
beaten roads,  oftentimes  hungry,  wet,  and  cold,  without  any 
prospect  of  pecuniary  reward." 

In  Virginia  were  such  men  as  William  Fristoe,  Richard  Fur- 
man,  Abraham  Marshall,  Edward  Botsford,  Oliver  Hart;  and 
in  South  Carolina,  Shubael  Stearns;  in  North  Carolina,  Daniel 
Marshall;  most  of  them  names  distinguished  in  Southern  Bap- 
tist history,  who  united  with  pastoral  service  that  of  a  volunteer 
itinerancy.  They  often  traveled  great  distances  to  meet 
preaching  appointments;  it  being  said  of  Mr.  Fristoe  that  he 
visited  one  "flock  in  the  wilderness,"  once  each  month,  travel- 
ing for  the  purpose  a  distance  of  seventy  miles.  He  was  not 
only  poor,  but  had  an  expensive  family  dependent  upon  him, 
for  whose  support  he  was  obliged  often  to  resort  to  manual 
labor.  "  He  has  been  known,"  says  one  writer,*  "  on  returning 
from  a  tour  of  preaching,  to  work  for  several  days,  and  most  of 
the  night  by  firelight,  in  mauling  rails  and  preparing  his 
ground  for  receiving  the  crop." 

These  experiences  were  repeated  on  the  Western  field,  early 
in  the  present  century,  before  the  society  had  been  formed 
which,  in  later  years,  cared  so  efficiently  for  the  work  and  the 
workers  in  those  now  populous  States,  then  the  little-known 
frontier.  Even  after  that  society,  with  others  having  like 
aims,  had  been  formed,  and  had  entered  the  field,  it  was  neces- 
sar)'  for  the  home  missionary  to  be  not  only  an  evangelist,  but 
Sunday-school  missionary,  Bible  agent,  and  temperance  orator, 
all  in  one.  But  there  remained,  even  then,  to  some  extent  as 
matter  of  necessity,  not  a  few  who,  at  their  own  charges,  or  as 
receiving  support  from  some  independent  source,  gave  them- 
selves up  wholly  as  itinerant  evangelists.  Such  a  man  was 
John  Lee,  a  native  of  Yorkshire,  England,  who  found  at  last 
his  field  of  service  in  far-away  Missouri,  and  in  southern  Illi- 
nois. He  traveled  on  foot,  "  with  a  little  bundle  tied  up  in  a 
Traveling  handkerchief  and  swung  upon  his  shoulders;" 
Evangelists,  plain,  quaint,  with  his  Yorkshire  accent  little 
changed,  but  with  a  power  in  presenting  Gospel  truth  which 
made  him  greatly  a  favorite  in  those  frontier  communities. 
It  is  said  of  him  that  he  would  never  receive  pay  for  service, 

*  James  B.  Taylor,  D.D.,  in  "Virginia  Baptist  Ministers,  •  p.  lo. 


392  THE    KINGDOM    OF    GOD    IN    AMERICA, 

his  support,  save  such  as  came  incidentally  in  connection  with 
his  work,  being  supplied  to  a  large  extent  by  friends  in  St. 
Louis. 

These  are  but  glimpses  of  a  form  of  evangelistic  labor  made 
necessary  by  denominational  conditions  during  the  period  when 
so  much  of  the  great  continent,  now  almost  wholly  claimed  in 
the  interest  of  civilization,  was  the  broad  scene  of  pioneer  enter- 
prise in  religion,  as  in  other  things.  It  was  natural  that  those 
engaged  in  such  labor  should  avail  themselves  of  any  oppor- 
tunities which  mrght  offer  for  bringing  together,  at  some  more 
or  less  central  point,  such  people  over  a  wide  district  as  might 
be  able  to  attend,  and  so  spend  some  days  in  what  would  now 
be  called  revival  meetings.  After  associations  began  to  be 
formed,  their  yearly  gatherings  afforded  valuable  opportunities 
of  the  kind.  Even  apart  from  occasions  of  this  nature,  assem- 
blies were  often  thus  called  together  for  continuous  service  in 
devotion  and  in  preaching.  This  practise  prevailed  especially 
in  the  South,  where  interchange  of  hospitalities,  and  genial 
intercourse,  have  always  been  so  much  a  habit  and  a  delight, 
and  may  have  supplied  some  part  of  the  motive  in  such  cases. 

A  writer  in  Rippoii's  Register,  for  August  24,  1790,  describes 
an  occasion  of  this  kind  as  occurring  in  North  Carolina.  Peo- 
ple had  come  from  distances  of  ten  or  twenty  miles,  being  made 
welcome,  during  intervals  of  the  meetings,  in  the  homes  of  those 
living  nearer.  Two  or  three  days  were  spent,  with  several 
ministers  present,  who  preached  or  exhorted  in  turn.  The 
evening  meeting  would  last,  often,  on  such  occasions,  till  mid- 
night. "  By  sunrise  in  the  morning  to  prayers;  then  breakfast, 
and  to  public  worship  again,  but  not  before  your  company  is 
requested  for  the  next  night,  if  the  meeting  is  continued."  The 
writer  speaks  of  this  as  "  the  common  practise  in  Georgia,  South 
and  North  Carolina,  and  in  Virginia,  in  what  we  call  the  back 
parts  of  the  country."* 

In  such  gatherings  as  these,  whether  occurring  in  the  man- 
ner described  in  the  South,  or  at  the  yearly  meeting  of  associa- 
tions in  the  North,  we  find  the  germ  of  a  method  in  revivalism 
which,  in  due  time,  became  the  prevailing  one — the  "three- 
days'  meeting,"  later,  in  more  general  phrase,   "the  protracted 

*  "Baptists  and  the  National  Centenary,"  published  in  1876  by  the 
American  Baptist  Publication  Society;  p.  158. 


THE    BAPTIST    CHURCH.  393 

meeting."  To  such  as  these,  the  recollections  of  many  now  liv- 
Three-days'  ing  must  go  back,  and  in  them  we  find  beginnings 
Meeting.  of  that  more  distinctive  form  of  evangelistic  ser- 
vice so  characteristic  of  the  period  now  passing. 

The  time  had  not  yet  quite  come  for  the  advent  of  the  pro- 
fessional evangelist.  The  "  three-days', "  or  "  protracted"  meet- 
ings were  conducted  by  pastors,  several  such  often  uniting, 
with  some  of  their  more  active  members  participating.  Often, 
the  several  churches  of  different  denominations  in  the  place 
combined,  in  what  were  called  "union  meetings."  A  fore- 
shadowing of  later  methods  was  seen,  however,  in  the  appear- 
ance on  the  scene  of  certain  men,  gifted  beyond  others  in 
Traveling  imparting  to  such  occasions  the  animation  and 
Preachers.  enthusiasm  which  made  them  attractive.  In  such 
as  these  were  seen  forerunners  of  the  "evangelist,"  now  so 
called. 

Notable  amongst  these  was  Rev.  T.  S.  Sheardown,  a  native 
of  England,  who  came  to  this  country  in  1820.  He  was  one  of 
the  indefatigable  men,  wiry  in  physical  constitution,  capable  of 
great  endurance,  and  really  happy  only  when  hard  at  work. 
His  downright  way  of  presenting  truth  gave  him  individuality 
as  a  preacher;  while  his  offhand  geniality  in  common  inter- 
course secured  for  him  ready  access  to  strangers.  His  zeal 
was  shown  almost  immediately  on  his  arrival  in  this  country. 
In  181 2,  before  leaving  England,  he  had  been  converted,  and 
was  baptized  in  the  fellowship  of  the  Baptist  Church  in  Hull. 
On  his  arrival  in  America  he  sought  a  home  in  the  newer  parts 
of  the  country,  and,  in  1826,  "settled  in  the  woods  of  Catlin, 
Chemung  county,"  in  the  State  of  New  York.  "Not  a  tree," 
we  are  told,  "  had  been  cut  on  his  farm."  Here  "  he  built  a  log 
house,  and  organized  a  Baptist  conference,  which  was  afterward 
recognized  as  a  church."  His  first  service  as  a  preacher  was 
as  a  volunteer  itinerant,  "traveling  through  southern  New 
York  and  northern  Pennsylvania,  preaching  in  barns,  sawmills, 
schoolhouses,  and  in  the  open  air." 

In  no  long  time  he  began  to  be  in  request  at  "three-days' 
meetings,"  the  first  such  attended  by  him  being  at  Trumans- 
burg,  in  New  York.  On  such  occasions  he  showed  much  of 
tact  in  selecting  topics  likely  to  interest  particular  classes: 
preaching  at  one  time  on  "  The  Old  Ship,  Zion"  to  boatmen  and 
ship-carpenters,  and  at  another  an  agricultural  sermon,  with 


394  THE    KINGDOM    OF    GOD    IN    AMERICA. 

farmers  especially  invited.  His  name  became,  in  due  time,  a 
highly,  popular  one,  especially  in  western  New  York,  and  his 
services  were  in  demand  in  cities  as  well  as  in  the  rural  dis- 
tricts, A  revival,  long  remembered  with  thankful  interest, 
occurred  at  the  Second  Baptist  Church  in  Rochester,  while  Rev. 
V.  R.  Hotchkiss  was  pastor,  Mr.  Sheardown  lending  his  aid  in 
a  manner  which  won  him  a  warm  place  in  the  heart  and  mem- 
ory of  those  who  then  came  into  the  church  as  among  its  most 
active  members. 

The  last  fourteen  years  of  his  life  were  spent  as  pastor  of 
the  Baptist  church  in  Troy,  Pa.,  where  he  died  in  1874.  It  is 
written  of  him  that  he  "  baptized  fourteen  hundred  believers, 
preached  more  than  twenty  thousand  sermons,"  aiding  in  the 
organization  of  "seven  churches,  and  in  resuscitating  several 
others." 

Mr.  Sheardown,  especially  in  his  earlier  ministry,  repre- 
sented a  class  of  men,  of  whom  President  Martin  B.  Anderson, 
while  a  professor  in  Waterville  College,  Maine,  now  Colby 
University,  once  said :  "  Their  vocation  was  emphatically  to 
preach  the  Gospel  to  the  poor,  to  travel  from  place  to  place 
among  the  new  settlements,  and  feed  the  famished  inhabitants 
with  the  bread  of  life.  Often,  with  no  books  but  the  Bible  and 
a  collection  of  hymns,  did  these  men  go  forth  on  their  mission 
of  mercy,  making  their  way  through  the  unbroken  forests  by 
the  guidance  of  'spotted'  trees,  laboring  with  their  own  hands 
during  the  intervals  of  preaching  for  their  own  support — yet, 
amid  all  these  trials,  carrying  on  the  work  of  their  Divine 
Master  with  a  zeal  and  power  which  proved  them  the  real  suc- 
cessors of  the  Apostles  and  martyrs  of  the  primitive  church."  * 
These  words  describe  a  ministry,  evangelistic  in  a  true  sense, 
whose  field  of  service  was  limited  to  no  one  section,  but  com- 
prehended especially  all  the  newer  portions  of  the  national 
domain.  At  the  time  of  which  we  now  write,  these  devoted 
men  were  active  in  the  species  of  revival  meetings  now  under 
view. 

A  certain  element  of  disadvantage,  however,  was  found  in 
the  limitation  of  time  fixed  for  these  "three-days'  meetings." 
There  were  some,  indeed,  who  objected  to  the  giving  up  of  even 

*  Quoted  in  "History  of  the  Seneca  Baptist  Association,"  by  Lewis 
Halsey,  1879,  from  which,  also,  many  of  the  above  particulars  concerning 
Mr.  Sheardown  are  taken. 


THE    BAPTIST    CHURCH.  395 

SO  much  of  week-day  time  to  exclusively  religious  work.  This 
was  especially  true  in  country  places,  in  which  each  season  of 
the  year  had  its  own  pressure  of  necessary  toil,  and  even  the 
Sunday  itself,  particularly  in  the  spring  and  summer  time, 
could,  in  the  estimation  of  many,  scarcely  be  spared  for  service 
at  the  house  of  God.  The  limitation  of  time  was,  therefore,  an 
assumed  necessity,  but  it  served,  in  too  many  instances,  to  defeat 
in  a  good  degree  the  very  purpose  of  the  assembling.  Mr. 
Sheardown,  himself,  in  his  "Autobiography,"  speaks  of  this: 
"  No  matter  how  deep  the  work  of  grace  appeared  to  be,  we 
must  dismiss  at  the  close  of  the  appointed  time.  There  was  a 
strange  infatuation  among  many  of  the  brethren  relative  to 
doing  God's  work,  and  some  even  thought  it  was  presumption 
to  have  such  meetings.  I  have  often  closed  labor  when  my 
inmost  heart  was  grieved.  But  extra  labor  for  the  salvation  of 
sinners  was  then  in  its  infancy." 

One  can  readily  see  how  this  strict  limitation  as  to  time 
would,  in  due  course  of  events,  be  sure  to  give  place  to  other 
methods.  Now  that  a  term  of  weeks  is  often  deemed  short  for 
the  work  of  a  fruitful  revival,  one  recalls  the  stringent  applica- 
tion of  the  time-rule  in  an  earlier  day,  with  a  fresh  sense  of  the 
change  which  comes  about  in  processes  of  human  experience. 

Many  things  in  the  meetings  we  describe  were  apt  to  be 
crude,  and  with  effects  by  no  means  to  be  desired.  Whether 
what  Mr.  Sheardown  describes  in  one  place  occurred  in  a  meet- 
ing held  under  Baptist  auspices,  or  some  other,  we  can  not  say ; 
but  the  incident  illustrates  what  may  follow  where  the  direc- 
tion of  such  services  falls  into  incompetent  hands.  He  found 
himself,  on  one  occasion,  while  passing  through  some  place, 
in  a  meeting  of  the  kind  described.  The  person  in  charge,  after 
his  sermon,  said  to  the  people:  "  Now  we  are  going  to  sing  a 
verse,  and  all  you  who  are  willing  to  give  your  hearts  to  God, 
when  we  come  to  the  clause,  'Here,  Lord,  I  give  myself  away,' 
bow  your  heads."  Several  of  the  anxious,  says  Mr.  Sheardown, 
complied,  and  as  soon  as  this  was  done  the  preacher  said :  "  Re- 
main on  your  feet  while  I  count  you."  He  ran  his  eye  over 
them,  and  then  announced  to  the  congregation,  "  So  many  more, " 
giving  the  number,  "  converted ;  so  many  more  have  given 
their  hearts  to  God ;  so  many  more  delivered  from  the  power  of 
Satan."  Such  instances,  it  is  true,  should  not  be  allowed  to 
discredit  a  method  in  Christian  work  whose  gracious  fruits,  in 


39^  THE    KINGDOM    OF    GOD    IN    AMERICA. 

most  cases,  were  so  undoubted :  yet  the  liabilities  to  abuse  are 
evident. 

The  objections  to  limitations  of  time  became  soon  so  appar- 
ent that  these  were  made  to  be  less  stringent.  The  "  three 
days'  meeting"  became  a  "  protracted  meeting,"  and  the  con- 
"  Protracted  ditions  under  which  these  were  held  soon  called 
Meetings."  for  the  kind  of  labor  which  now  has  almost  wholly 
appropriated  the  term,  once  of  much  wider  significance — that  of 
"evangelist." 

Before  coming  to  this  part  of  the  subject,  however,  attention 
should  be  given  to  methods  in  pastoral  service,  resulting  often 
in  very  precious  revivals,  which  are,  for  more  than  one  reason, 
deserving  of  especial  mention.  It  is  not  to  be  wondered  at  that 
pastors  differ  in  the  ideals  influential  with  them  in  planning 
and  carrying  on  their  work.  Doubtless,  it  is  natural  for  some 
men  to  interest  themselves  in  public  questions  more  than  may 
be  the  case  with  others,  or  in  those  more  general  aspects  of 
religious  truth  which  may  impart  to  their  preaching  the  ele- 
ment of  instruction  in  larger  measure  than  that  of  awakening. 
It  is  well,  beyond  question,  that  the  ministry  in  general  should 
be  thus  variously  characterized,  since  in  this  way  it  gains  a 
scope,  and  a  variety  of  good  effect,  not  otherwise  likely  to 
appear. 

The  Baptist  pastorate,  however,  has  often  been  filled  by 
men  intensely  devoted  to  that  which  is  probably  the  chief  thing 
in  the  ministry  of  the  Gospel — conversions  through  a  saving 
knowledge  of  the  Gospel  as  the  simple  and  direct  message  of 
divine  grace  to  men.  Examples  have  abounded,  and  still 
abound,  in  which  this  motive  was  a  burning  desire  in  the 
preacher,  so  intense  as  to  make  his  ministry  seem  to  him  un- 
fruitful where  any  considerable  lapse  of  time  should  witness  no 
fresh  evidence  of  this  kind  of  result.  Doubtless,  this  under- 
valuing of  his  own  labor  and  its  fruits,  on  the  part  of  the  pastor, 
has  been  often  a  mistake;  since  rapid  ingathering  may  not  be, 
after  all,  the  normal  condition  of  a  church,  or  the  most  desirable 
proof  of  pastoral  efficiency.  A  church  made  up  of  crude  and 
untrained  material,  poorly  instructed,  with  lack  of  homogeneity 
and  the  harmony  which  results  from  wise  leading  and  judicious 
adjustment  of  material,  is  certainly  not  the  ideal  church.  Upon 
the  other  hand,  the  first  purpose  of  the  church  is  the  salvation 
of  men,  and  a  ministry  seriously  lacking  in  fruit  to  that  end 


THE    BAPTIST    CHURCH.  397 

would  by  no  means  be  in  accordance  with  either  the  letter  or 
the  spirit  of  the  Great  Commission. 

It  was,  nevertheless,  far  from  being  a  thing  unexampled 
that  the  two  characteristics  should  be  united  in  the  same  man. 
Dr.  Samuel  An  instance  of  the  kind,  an  ideal  pastor  and 
Stillman.  preacher,  was  Dr.  Samuel  Stillman,  pastor  of  the 
First  Baptist  Church  in  Boston  from  the  year  1765  to  that  of 
1807,  a  period  of  forty-two  years.  His  interest  in  public  ques- 
tions,  and  in  subjects  of  doctrinal  teaching,  was  shown  in  his 
published  works,  quite  numerous,  and  sometimes  occupied  even 
with  matters  political,  in  the  large  and  general  sense.  But  he 
was,  before  all  things  else,  a  preacher,  intent  on  reaching  the 
unsaved,  and  upon  the  edification  of  the  church  he  served. 
Revivals  under  his  ministry  were  by  no  means  unusual,  the 
most  notable  of  all  occurring  in  1804  and  1805,  then  quite  near 
the  close  of  his  life  and  ministry.  Mr.  James  Loring,  one  of 
those  upon  whom  Dr.  Stillman  could  always  count  as  an  active 
worker  with  him,  speaks  thus  of  this  remarkable  work  of 
grace : 

"  So  extensive  was  the  religious  feeling  which  then  pre- 
vailed here  (in  Boston),  that  it  was  thought  expedient  to  es- 
tablish a  lecture,  which  was  kept  up  for  a  considerable  time, 
on  Lord's  Day  evening  (the  second  Sunday  service,  in  those 
days,  occurring  in  the  afternoon).  The  meetings  on  these 
occasions  were  intensely  solemn,  and  so  crowded  that  even  the 
aisles  of  the  house  were  entirely  filled ;  they  were  held  alter- 
nately at  the  meeting-houses  of  the  First  and  vSecond  churches, 
— the  two  ministers,  "Stillman  and  Baldwin,"  officiating  alter- 
nately. So  deeply  were  the  multitude  impressed  with  the  great 
realities  of  religion,  that  one  sermon  at  a  time  seemed  quite 
insufficient  to  meet  their  demands;  and  as  there  were  generally 
two  or  three  ministers  in  the  pulpit,  it  was  not  uncommon  for 
the  people  to  remain  sitting  after  the  sermon  till  they  had 
heard,  from  one  of  the  other  preachers,  at  least  a  brief  address. "  * 

This  awakening,  which  reached  quite  beyond  the  limits  of 
Dr.  Stillman's  own  congregation,  was  the  direct  result  of  faith- 
ful pastoral  service,  the  spirit  of  which  was  made  evident  in 
course  of  the  meetings  themselves.  "It  was  the  custom," 
says  Mr.  Loring,  "during  this  extensive  revival,  to  receive  in- 
quirers on  the  subject  of  religion  at  the  house  of  the  minister, 
for  the  purpose  of  private  conversation.  ...  I  remember  once 

*Sprague's  "Annals  of  the  American  Baptist  Pulpit,"  p.  76. 


398  THE    KINGDOM    OF    GOD    IN    AMERICA. 

to  have  been  in  his  (Dr.  Stillman's)  study  when  several,  who 
were  candidates  for  admission  to  the  church,  had  expressed  their 
faith  and  hope  in  Christ  with  unwonted  freedom  ;  and  so  deeply 
was  the  good  man  affected  by  their  expressions,  that  he  looked 
round  most  affectionately  upon  the  little  group,  and,  with  a 
smile  of  delight,  said,  'What  a  wonderfully  strange  thing  is 
religion!  How  happy  it  makes  us!'  To  one  who  said,  'Sir,  I 
was  walking  the  street  in  happy  meditation,  and  my  mind  was 
so  delightfully  elevated  that  heaven  appeared  to  be-but  a  little 
way  off, '  he  replied,  'Ah!  heaven  is  not  far  off  when  we  feel 
right.'" 

It  is  affecting  to  remember  that,  as  Dr.  Stillman  lived 
scarcely  more  than  a  year  after  this  revival,  what  we  mention 
may  be  regarded  as  the  triumphant  close  of  a  ministry  which 
had  lasted,  from  the  day  of  his  ordination  at  Charleston,  S,  C, 
February  26,  1759,  almost  half  a  century. 

Men  of  like  spirit  with  Dr.  Stillman  were  Rev.  Silas  Bur- 
rows, during  fifty-three  years,  from  1765  onward,  pastor  of  the 
Second  Baptist  Church  in  his  native  town,  Groton,  Conn.,  and 
his  son.  Rev.  Roswell  Burrows.  Frequent  revivals  occurred 
under  the  long  ministry  of  the  former,  the  most  remarkable 
one  beginning  in  January,  1807,  and  continuing  eighteen 
months.  In  this,  his  work  was  shared  by  his  son,  Rev.  Roswell 
Burrows,  who  was  assistant-pastor.  The  work  began  with  a 
day  of  fasting  and  prayer,  followed  by  faithful  visiting  from 
house  to  house,  with  frequent  meetings  in  various  parts  of  the 
parish,  and  in  adjoining  towns.  The  son,  Roswell  Burrows, 
tho  assistant  to  his  father  during  many  years,  was  engaged 
much  of  the  time  in  evangelistic  service  in  various  parts  of 
New  England  and  in  New  York.  His  later  years,  however, 
were  spent  as  pastor  of  the  Groton  church,  succeeding  his  father 
there. 

Belonging  to  a  later  period,  but  kindred  in  spirit  with  those 
of  whom  we  here  speak,  was  Joseph  H.  Kennard,  D.D.,  for 
Dr.  Joseph  nearly  thirty  years  pastor  of  the  Tenth  Baptist 
H.  Kennard.  Church  in  Philadelphia,  whose  memoir  has  been 
written  by  his  son.  The  diary  found  in  the  memoir  of  Dr. 
Kennard  by  his  son.  Dr.  J.  Spencer  Kennard,  now  in  Chicago, 
shows  him  to  have  been  one  of  those  whose  passion  for  souls  was 
intense  and  continual.  While  these  entries  from  day  to  day  re- 
veal a  spirit  of  earnest  devotion,  and  desire  after  constantly 


THE    BAPTIST    CHURCH.  399 

higher  spiritual  attainment  in  himself,  they  show  also  how  un- 
resting was  his  zeal  as  a  minister  of  "  the  Gospel  of  the  grace  of 
God."  As  was  the  case  with  others  of  whom  we  have  spoken, 
his  interest  in  this  behalf  was  by  no  means  limited  to  his  own 
congregation,  or  to  his  own  city.  He  was  often  abroad  upon 
volunteer  itinerancies,  more  especially  within  the  bounds  of  the 
Philadelphia  Association,  whose  field  was  very  extensive.  "  In 
these  missionary  tours,"  says  his  son,  "he  would  hasten  like  a 
burning  torch  from  place  to  place,  calling  meetings,  speaking 
every  evening,  visiting  churches  of  the  Philadelphia  Association, 
and  others  at  remote  points,  seeking  to  kindle  by  his  own  zeal  a 
warmer  interest  for  the  neglected  regions."  The  particular 
date  given  in  this  connection  is  the  year  1827,  needy  fields 
within  reach  of  Philadelphia  being  more  numerous  then  than 
they  probably  are  now. 

Revivals  in  Dr.  Kennard's  own  church,  as  well  as  in  connec- 
tion with  this  itinerant  service,  were  very  frequent.  Incidents 
are  described  in  the  memoir,  illustrating  the  spirit  by  which 
they  were  pervaded.  Of  one  of  these  we  will  make  use,  retain- 
ing without  change  the  simple  phraseology  quoted  in  the  nar- 
rative of  it : 

"An  old  lady,  well  known  for  quaintness  of  speech,  rose 
on  one  occasion  and  said,  'Do  pray  for  my  old  man.'  The 
request  was  promptly  responded  to.  On  going  home  that 
night,  she  found  him  walking  the  floor  in  a  kind  of  sad 
bewilderment.  'Father,  what  is  the  matter?'  she  asked.  'Mat- 
ter? I  don't  know,  but  something  has  been  done  for  me.' 
'Why,  yes,'  said  she,  and  with  childlike  faith  and  joy,  'we  have 
all  been  praying  for  your  soul.'  It  was  soon  evident  that  God 
had  speedily  heard,  for  conviction  of  sin  and  converting  grace 
came  to  that  old  man's  heart." 

As  an  example  of  a  remarkable  revival  occurring  under  the 

labors  of  the  pastor,  simply  with  the  cooperation  of  his  church. 

Revival  Un-    we  copy  the  following,  reported  in  1846,  from  the 

der  a  Pastor.    Second  Baptist  Church  of  Fall  River,  Mass.,  by  its 

pastor.  Rev.  A.  Bronson: 

"The  special  revival  with  which  God  has  favored  us  com- 
menced about  the  first  of  February,  tho  an  unusual  spirit  of 
prayer  prevailed  in  the  church  during  the  month  of  January. 
The  means  employed  were  scriptural,  and  of  course  simple  and 
unostentatious,  viz.,  'prayer  and  the  ministry  of  the  Word.' 
Meetings   were   held   every  evening   for   about   four  months. 


400  THE    KINGDOM    OF    GOD    IN    AMERICA, 

Several  days  of  fasting  and  prayer  were  appointed.  All  these 
meetings  were  well  attended,  and  many  of  them  the  most 
awfully  solemn  I  ever  witnessed.  It  really  seemed  as  tho  the 
presence  and  power,  the  Spirit  and  glory  of  God,  had  filled  the 
place  where  we  assembled.  The  pastor  endeavored  to  preach 
the  Word  of  the  Lord  plainly,  yet  kindly;  while  the  brethren 
and  sisters  were  supplicating  the  throne  for  the  outpouring  of 
the  Holy  Spirit.  .  .  .  The  Spirit  came,,  hard  hearts  melted, 
careless  ones  were  troubled,  convictions  were  deep  and  pungent, 
and  conversions  clear.  The  converts,  having  submitted  to  God 
and  found  peace  in  believing,  at  once  began  to  exhort  and  pray 
in  our  meetings ;  and  at  home  and  abroad,  by  the  fireside  or  by 
the  wayside,  persuaded  their  fellow-sinners  to  be  reconciled  to 
God." 

The  immediate  result  of  the  meetings  was  about  one  hun- 
dred conversions. 

Representative  in  another  way  is  the  following,  reported 
from  Brown  University  in  the  same  year,  Dr.  Francis  Wayland 
being  then  the  president: 

"  For  more  than  twelve  long  years  there  had  been  no  special 
outpouring  of  God's  Spirit  upon  this  college.  In  view  of  this 
Revival  in  i^tct,  the  pious  students  had  on  several  occasions 
Brown  Uni-  held  extra  meetings  for  prayer  and  supplications, 
versity.  but  the  time  to  favor  Zion  had  not  yet  come.  It 
was  near  the  close  of  the  summer  term  of  1846,  that  a  member 
of  the  Junior  class,  unable  longer  to  resist  the  influences  of  the 
Spirit,  which,  unknown  to  all  save  himself,  had  been  striving 
with  him  for  many  months,  called  upon  President  Wayland  and 
freely  disclosed  to  him  his  feelings.  The  president  conversed 
with  him,  and  endeavored  to  direct  his  mind  to  Christ  as  an 
almighty  and  all-sufficient  Savior.  A  few  weeks  since  he  was 
enabled  to  say  in  the  fulness  of  his  heart,  'Lord,  I  believe; 
help  thou  mine  unbelief. '  Then  for  the  first  time  he  felt  that 
inward 'peace  which  passeth  understanding.'  He  related  his 
experience  before  his  classmates  and  fellow-students.  There 
was  scarcely  a  dry  eye  in  the  chapel.  Soon  another  and  another 
testified  what  God  had  done  for  their  souls.  The  work  now 
became  general,  and  a  seriousness  appeared  to  pervade  the 
minds  of  all.  ...  A  pleasing  feature  in  this  revival  has  been 
the  absence  of  all  noise  and  excitement.  .  .  .  Men  have  thought 
upon  the  subject  of  personal  religion,  have  read  their  Bibles, 
and  have  prayed,  and  they  have  become  believers  in  Jesus."  * 

*  The  two  accounts  above  given,  of  revivals  at  Fall  River  and  at  Brown 
University,  appeared  first  in  the  New  York  Recorder,  and  from  that 
paper  were  copied  in  The  Baptist  Reporter,  a  London  magazine. 


THE    BAPTIST    CHURCH.  401 

Limitations  of  space  compel  the  omission  of  many  names 
which  might  here  be  included,  of  pastors  whose  ministry  as 
such  was  signalized  by  revivals,  no  less  than  by  those  other 
results  which  appear  in  the  edification  of  believers,  and  the 
confirmation  and  strengthening  of  churches  in  the  truth,  and  in 
spiritual  attainment.  Of  Joseph  Grafton,  much  might  be  said 
in  this  same  connection,  as  also  of  John  and  Stephen  Gano ;  of 
Andrew  Broaddus  and  R.  B.  Sample,  in  Virginia;  of  Brantly, 
in  South  Carolina ;  and  of  many  more.  Later  years  in  the  West, 
as  well  as  the  earlier  years,  have  been  much  characterized  by 
work  of  the  kind  here  in  question.  Some  of  the  most  fruitful 
revivals  have  been  the  result  of  direct  and  faithful  pastoral 
labor,  the  interest  awakened  under  ordinary  means  of  grace 
calling  often  for  extra  and  multiplied  services,  in  which  the 
pastor  has  had  the  assistance  of  his  brethren  in  neighboring 
churches.  The  demands  of  the  work,  and  the  zeal  of  the  pastor, 
have  in  some  instances  urged  him  farther  than  his  own  physi- 
cal strength  could  warrant.  The  effect  of  overwork,  when 
carried  to  an  extreme,  in  some  instances  crippling  for  a  while, 
has  in  others  proved  fatal ;  a  valued  and  beloved  pastor,  Rev. 
C.  E.  Torrey,  of  Decatur,  111.,  having  within  recent  months 
(1894)  thus  laid  his  life  upon  the  altar  of  excessive  labor,  to  the 
deep  sorrow  of  many  besides  the  church  he  served  so  well. 

IL   Period  of  Evangelistic  Labor. 

In  passing,  now,  to  the  division  of  our  subject  which  con- 
cerns evangelistic  labor,  in  that  meaning  of  the  phrase  now  so 
common,  notice  may  be  taken  of  the  fact  that  "the  evangelist" 
of  the  present  period  has  come  upon  the  scene  in  some  sort  by 
that  process  to  which  the  term  "evolution"  is  sometimes  ap- 
plied, and  perhaps  misapplied.  Even  so  much  of  the  history 
of  revivalism  among  American  Baptists  as  the  space  at  com- 
mand has  allowed  us  to  attempt  suggests  a  species  of  develop- 
ment, coming  about,  not  through  any  human  ordering  or 
anticipation,  but  in  a  natural  way  of  adaptation,  where  some 
need  was  present,  and  means  and  methods  of  supply  were  also 
at  hand.  The  preacher  is,  first,  an  itinerant;  when  he  becomes 
a  pastor,  itinerant  service  is  still  in  demand,  with  unoccupied 
and  needy  fields  stretching  abroad  on  either  hand ;  results  of 
labor  call  for  what  shall  be  more  continuous  than  the  simple 
Sunday  preaching,  and  meetings  of  days  are  held,  becoming  in 
26 


402  THE    KINGDOM    OF    GOD    IN    AMERICA, 

time  a  method  resorted  to  for  awakening  interest,  as  well  as  for 
following  up  interest  where  it  already  exists;  in  these  special 
services  pastors  unite,  certain  of  their  number  developing 
peculiar  talent  for  reaching  and  moving  popular  assemblies;  of 
such  as  these,  pastors^  when  revivals  occur  under  their  stated 
labors,  avail  themselves  for  assistance;  and,  as  a  final  result, 
we  have  men  devoting  themselves  exclusively  to  this  line  of 
service,  being  called  upon  often  to  aid  in  stirring  into  action  a 
sluggish  church,  as  well  as  for  giving  aid  to  pastors  and 
churches  where  revival  work  is  already  in  progress,  or  where 
encouraging  indications  of  such  appear. 

Earlier  Evangelistic  Labors. 

A  point  of  transition  from  the  evangelistic  pastor,  as  we 
may  perhaps  phrase  it,  to  the  evangelist  properly  so  called, 
might  be  found  in  the  case  of  Rev.  Jeremiah  Vardeman,  of 
Kentucky.  Altho  in  some  sense  a  pastor,  he  was  more  an 
evangelist;  and  still  without  making  the  latter  form  of  service 
a  distinct  sphere,  to  the  extent  since  become  so  common.  Born 
Jeremiah  in  Kentucky,  in  1775,  with  his  ministry  performed 
Vardeman.  in  that  State,  in  Tennessee  and  in  Missouri,  at  a 
time  when  Baptist  churches  were  few  and  scattered,  and  Bap- 
tist ministers  were  fewer  still,  his  pastoral  service  generally  in- 
cluded several  churches  at  a  time,  each  being  visited  and  served 
once  only  in  each  month.  This,  however,  by  no  means  satisfied 
him,  so  that  he  would  break  away  for  months  at  a  time  from 
stated  engagements  of  this  nature,  traveling  and  holding  meet- 
ings far  and  near.  It  was  in  connection  with  such  meetings  that 
churches  were  organized  at  such  central  points  as  Bardstown, 
Lexington,  and  Louisville,  in  Kentucky;  Nashville,  in  Tennes- 
see; and  Palmyra,  in  Missouri. 

Mr.  Vardeman  was  converted  at  the  age  of  seventeen, 
under  influences  of  a  revival  occurring  at  the  Baptist  church 
of  Cedar  Creek,  in  Lincoln  county,  Ky.,  where  he  was  born. 
Marrying,  while  still  young,  an  estimable  young  woman  who 
was  not  a  Christian,  and  fond  of  gay  society,  this  with  other 
influences  led  him  into  a  course  of  life  for  a  number  of  years 
far  from  consistent  with  his  Christian  profession.  Out  of  this 
he  was  brought,  after  some  seven  years,  in  1799,  while  the 
earlier  tokens  were  appearing  of  the  great  awakening  soon  to 
follow.     His  experiences,  in  this  connection,  were  very  intense, 


THE    BAPTIST    CHURCH.  403 

and  seem  to  have  kindled  the  spirit  of  zeal  and  self-devotion 
which  characterized  in  an  unusual  degree  the  ministry  of  more 
than  forty  years  which  followed.  Called,  in  1828  or  1829,  to  aid 
in  special  meetings  at  Cincinnati,  his  work  in  that  city  resulted 
in  over  a  hundred  conversions,  with  great  stimulus  afforded  to 
Baptist  churches  there.  Of  meetings  held  by  him,  some  years 
previously,  in  Louisville,  it  is  said :  "  His  fame  as  a  preacher 
brought  out  immense  congregations  for  several  successive 
days,  to  whom  he  preached  with  great  effect;  and  to  these 
meetings  the  city  of  Louisville  is  indebted,  in  great  measure, 
for  its  flourishing  churches" — the  writer  alluding  to  things  as 
they  appeared  in  1842,  the  date  of  his  record.  "  Immediately," 
he  adds,  "  a  large  Presbyterian  church  arose,  then  the  First 
Baptist  Church — ^and  so  on." 

It  is  said  of  him,  in  describing  his  work  in  general,  and  his 
method  in  preaching,  that  "  altho  he  lived  upon  a  farm,  he  was 
at  home  not  more  than  half  his  time,  but  rode  on  horseback 
from  neighborhood  to  neighborhood,  from  county  to  county, 
preaching  almost  every  day  and  night.  His  manner  of  preaching 
was  ready,  and  always  without  notes  before  him,  and  apparently 
extempore.  His  style  was  fervid,  and  his  thoughts  clear,  yet 
simple,  and  always  directed  to  the  heart  rather  than  the  mere 
intellect."  * 

Two  men,  whose  names  and  labors  signalize  the  history  of 
revivalism  among  Baptists  in  the  Northern  states  during  the 
Elders  Knapp  middle  years  of  the  present  century,  werecontem- 
and  Swan,  poraries,  in  quite  an  interesting  way — Jacob  Knapp 
and  Jabez  S.  Swan.  They  were  born  nearly  at  the  same  time, 
the  former  in  1799,  the  latter  in  1800;  Mr.  Knapp  being  a 
native  of  New  York,  and  Mr.  Swan  of  Connecticut.  Both 
studied  at  what  is  now  Colgate  University,  then  the  Hamilton 
Literary  and  Theological  Institution,  at  Hamilton,  N.  Y.  Mr. 
Knapp  was  the  first  of  the  two  to  receive  ordination,  this  event 
occurring,  in  his  case,  in  1825,  at  Springfield,  N.  Y.  ;  Mr.  Swan 
being  ordained,  in  1827,  as  pastor  of  the  Stonington  Borough 
Baptist  Church,  Conn.  Mr.  Swan  was  a  little  the  earlier  of  the 
two  in  entering  the  field  as  an  evangelist,  this  being  in  1830, 
while  Mr.  Knapp  began  service  as  such  in  1832.  They  dif- 
fered in  this,  that  while  Mr.  Swan  was  settled  a  short  time  as 
pastor  at  three  or  four  different  times,  tho  remaining  only  for 

*  Rev.  James  E.  Welch,  in  Sprague's  "Annals." 


404  THE    KINGDOM    OF    GOD    IN    AMERICA. 

a  brief  period  in  each  case,  Mr.  Knapp,  at  the  close  of  his  five- 
years'  pastorate  at  Springfield,  N.  Y.,  never  again  entered  that 
sphere  of  service,  continuing  exclusively  in  evangelist  work 
until  almost  the  time  of  his  death,  at  Rockford,  111.,  in  1874. 

The  two  men  were  alike  in  some  things,  altho  widely  differ- 
ing in  others.  Both  were  men  of  singular  power  as  revivalists. 
The  things  found  objectionable  in  JJicob  Knapp  were,  how- 
ever, wanting  in  his  contemporary.  Mr.  Swan  was  compara- 
tively a  cultivated  man.  and  was  interested  in  education,  in 
missions,  and  in  those  subjects  generally  which  engage  the 
attention  of  men  alive  to  human  interests  in  a  large  and  general 
way.  Mr.  Knapp,  save  so  far  as  secular  matters  of  a  personal 
kind  occupied  him  in  the  intervals  of  his  meetings,  was  a 
revivalist  simply  and  only.  To  this  he  devoted  himself,  wher- 
ever engaged,  with  absolute  singleness  of  mind  and  intensest 
purpose  to  reach  the  end  sought  in  decided  public  impression 
and  the  gathering  in  of  converts.  His  methods  often  occasioned 
criticism,  his  severe  language  in  attacking  specific  forms  of  evil 
sometimes  exciting  certain  classes  of  the  community  against 
him  almost  to  the  extent  of  absolute  rioting.  All  Mr.  Knapp's 
peculiarities  had  the  characteristic  of  intensity.  As  he  was  in 
this  respect  in  his  preaching,  so  he  was  also  in  private  life, 
especially  in  the  conduct  of  his  secular  affairs.  It  would  be 
unjust  to  characterize  him  as  an  avaricious  man,  yet  the  charge 
was  brought  against  him,  especially  in  the  later  years  of  his 
life,  altho,  as  those  who  knew  him  well  believed,  without  suffi- 
cient reason.  He  traveled  and  preached  very  extensively,  his 
journeys  reaching  from  the  Atlantic  to  the  Pacific  seaboard,  and 
including  cities  like  Boston,  New  York,  Chicago,  St.  Louis, 
New  Orleans,  and  San  Francisco.  A  most  busy  career,  covering 
well-nigh  half  a  century,  in  the  course  of  which  he  is  said  to 
have  preached  some  sixteen  thousand  sermons,  influenced  two 
hundred  young  men  to  enter  the  ministry,  with  some  four  thou- 
sand hopeful  conversions  under  his  preaching. 

Mr.  Swan's  work  as  an  evangelist  was  mainly  in  New  Eng- 
land, altho  we  sometimes  find  him  holding  meetings  in  the 
State  of  New  York.  He  was  "a  burning  and  a  shining  light," 
greatly  esteemed  for  his  personal  character,  while  permitted  to 
see  abundant  fruit  accompanying  the  form  of  service  to  which 
he  mainly  devoted  himself;  it  being  said  that  more  than  ten 
thousand  conversions  occurred  under  his  personal  ministry. 


THE    BAPTIST    CHURCH.  405 

Among  those  early  in  the  field  as  evangelists  was  Rev.  A. 
B.  Earle.     Altho  the  principal  scene  of  his  labors  was  in  New 
Rev.  A.  B.       England  and  New  York,   he  was  in  request  in 
Earle.  many  parts  of  the  country,   including  both    the 

middle  West  and  the  Pacific  Coast  itself.  His  book,  entitled 
"Bringing  in  Sheaves,"  published  in  1868,  is  a  remarkable 
record  of  successful  labor  during  many  years.  We  fail  to  find 
in  it  much  of  personal  history  apart  from  what  immediately 
concerned  the  work  in  which  he  had  been  engaged.  Its  spirit, 
peculiarly  devout  and  spiritual,  represents  what  was  most  char- 
acteristic of  him  as  a  revivalist.  He  knew  little  of  sensational 
methods,  but  placed  his  whole  reliance  upon  preaching  of  the 
pure  Gospel  in  simplicity,  directness,  and  with  especial  refer- 
ence first  of  all  to  the  awakening  of  a  spirit  of  urgent  prayer 
among  Christians,  with  zeal  in  personal  work  for  the  salvation 
of  those  most  immediately  within  their  reach,  and  then  the  con- 
viction and  bringing  in  of  them  that  were  without.  There 
were  few  leading  centers  in  the  whole  country  which  he  did  not 
visit,  his  name  being  a  familiar  one  among  active  Christians 
from  New  York  to  San  Francisco. 

In  one  part  of  the  volume  above  named  we  find  letters  from 
pastors,  whose  testimonials  are  the  more  to  be  trusted  as  being 
from  men  from  whom  indiscriminate  praise  would  be  quite  con- 
trary to  their  habits  and  principles.  Thus  we  find  Dr.  George 
B.  Ide,  of  Springfield,  Mass.,  saying,  in  the  spring  of  1864: 
"Your  labors  have  been  greatly  blessed  to  the  revival  of 
gracious  affections  in  the  hearts  of  Christians ;  and  hundreds 
in  this  city,  converted  through  your  instrumentality,  will  in 
eternity  praise  God  that  He  sent  you  to  us."  In  May,  1866, 
Dr.  E.  N.  Kirk,  of  Boston,  writes:  "  I  have  long  waited  for  an 
evangelist  with  whom  I  could  cordially  cooperate.  After  more 
than  twenty  years  of  waiting,  God  has  granted  me  the  desire  of 
my  heart.  .  .  .  The  good  you  have  been  enabled  to  accomplish 
here  can  not  be  comprehended  by  any  statistical  statement.  It 
embraces  several  classes  of  benefits  imparted  to  great  numbers 
of  persons  in  the  city  and  out  of  it."  Dr.  Robert  Turnbull 
writes  from  Hartford,  Conn.,  in  December,  1864:  "Inces- 
santly, night  and  day,  have  you  given  yourself  to  the  work, 
preaching  with  great  simplicity  and  power  the  fundamental 
truths  of  the  Gospel."  The  meetings  held  by  Mr.  Earle  seem 
not  to  have  been  followed  by  depressing  reaction,  while  their 


4o6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

effect  was  as  much  seen  in  promoting  the  spirituality  of  churches 
as  in  adding  to  their  statistical  and  pecuniary  strength. 

Later  than  the  three  just  named  to  enter  the  evangelistic 
field,  altho  for  some  years  contemporary  with  them,  was  Rev. 
Rev.  H.  G.  H.  G.  De  Witt,  who  is  still  in  service.  He  re- 
De  Witt.  ceived  the  degree  of  Doctor  of  Divinity  from  the 
Central  University  at  Pella,  Iowa,  in  1878.  His  remarkable 
career  as  an  evangelist  began  in  1857,  after  one  year  as  pastor 
in  Burritt,  111.  He  was  then  but  twenty-three  years  of  age, 
having  been  born  in  Cato,  N.  Y.,  in  1835.  At  the  early  age  we 
have  named  his  peculiar  qualifications  for  revivalist  service 
were  felt  to  be  so  manifest  that  he  was  urged  to  undertake  that 
form  of  labor,  and  did  so.  The  first  scene  of  his  work  as  an 
evangelist  was  at  Farmer's  Village,  in  his  native  State.  "  Such 
was  the  interest  manifested,"  we  are  told,  "through  the  com- 
munity in  this  wonderful  work  of  grace  that  the  schools  in  the 
neighborhood  were  closed,  and  meetings  were  held  day  and 
night.  Nearly  two  hundred  persons  confessed  conversion."* 
A  like  remarkable  work  was  enjoyed  at  Trumansburg,  where 
Rev.  C.  L.  Bacon  was  pastor.  "The  whole  community  was 
awakened.  The  inquirers  were  numbered  by  scores  and  by 
hundreds.  It  is  said  that  as  many  as  three  hundred  requested 
prayers  at  one  time." 

At  the  date  of  the  record  from  which  we  quote  (1879)  ^^  is 
said  of  Dr.  DeWitt: 

"  He  has  held  over  two  hundred  series  of  meetings — four  in 
Baltimore,  three  in  New  York  city,  five  in  Brooklyn,  four  in 
Newark,  two  each  in  Trenton,  Providence,  Philadelphia,  Bos- 
ton, Salem,  N.  J.  ;  one  each  in  Rochester,  Troy,  Memphis, 
Tenn.,  Syracuse,  Auburn,  San  Francisco.  He  has  conducted 
meetings  at  the  five  educational  centers  of  the  Baptist  de- 
nomination— Hamilton,  Providence,  Rochester,  Lewisburg  and 
Louisville — and  these  meetings  were  all  unusually  successful." 

In  later  years  Dr.  De  Witt  has  labored  much  at  chief  centers 
in  the  West,  where  his  ministerial  career  began,  entering  after 
his  pastorate  of  one  year  the  field  of  special  service  where  his 
work  has  been  fruitful  in  a  degree  of  remarkable. 

Mention  should  not  fail  to  be  made  in  this  record  of  Rev. 
Lewis  Raymond,  much  of  whose  life  was  devoted  to  the  species 
of  service  here  in  question.     Choosing  the  West  for  his  field, 

*  "History  of  Seneca  Baptist  Association,"  p.  220. 


THE    BAPTIST    CHURCH.  407 

and  in  his  earlier  career  a  pastor,  first  in  Milwaukee  and  soon 
after  in  Chicago,  the  later  years  of  his  life  were  given  to  evan- 
gelistic labor,  mainly  in  the  West.  Endowed  with  great  vigor, 
alike  in  body  and  in  mind,  capable  of  hard  service  beyond 
most  men,  he  pressed  on  his  work  down  to  a  late  period  of  his 
life.  Like  him  in  many  things  was  Morgan  Edwards,  "  the 
Sailor  Preacher."  His  early  life  had  been  spent  at  sea,  and 
many  of  the  effects  of  ocean  life  remained  with  him  ever  after. 
In  physical  frame,  in  gait  and  general  bearing,  in  frank  and 
quaint  ways  of  speaking,  even  in  sermons,  he  was  a  true  son  of 
the  sea.  Whole-hearted,  honest,  and  always  in  dead  earnest, 
he  was  during  not  a  few  years,  in  Iowa  and  other  States  of  the 
West,  the  welcome  fellow  laborer  of  many  a  weary  and  discour- 
aged pastor. 

Later  Evangelistic  Laborers. 

The  selections  so  far  made  for  especial  mention  from  among 
men  devoted  to  this  form  of  service  must  be  viewed  as  repre- 
sentative. The  enlarging  Christian  activity  of  later  years  has 
called  into  the  evangelistical  field  from  the  Baptist  ministry,  as 
also  from  that  of  other  denominations,  a  larger  number  of  men 
like-minded  with  those  whose  names  we  have  given  than  can 
here  be  thus  particularly  spoken  of.  Seasons  of  general  revival, 
like  that  which  occurred  in  1858,  when  general  financial  distress 
seems  to  have  had  an  effect  favorable  to  religious  awakening, 
and  the  stress  of  national  ordeal  in  the  time  of  the  late  Civil 
War,  and  immediately  following  it — these  and  like  conditions 
general  in  character  have  operated  as  causes  to  make  evange- 
listic labor  more  attractive  and  more  common. 

Doubts  as  to  the  wisdom  of  methods  employed,  and  as  to  the 

value  of  such  agencies  as  compared  with  the  slower,  but  in  the 

Reaction        view  of  many  the  safer,  methods  of  the  settled 

against  pastorate  have  been  felt  among  Baptists — as  they 
Machinery.  have  also  been  widely  felt  among  Christians  of 
other  names.  A  growing  tendency  among  Baptist  evangelists 
has  been  to  rely  more  upon  the  Word  as  expounded  and  preached, 
and  less  upon  what  may  be  termed  the  machinery  of  revivalism. 
Bible-readings  have  been  much  resorted  to,  an  afternoon  ses- 
sion being  devoted  to  this,  with  preaching  in  the  evening.  The 
work  of  the  inquiry-room  has  also  been  more  and  more  depended 
upon,  opportunity  being  afforded  in  the  after-meeting  then  held 


4o8  THE    KINGDOM    OF    GOD    IN    AMERICA. 

to  adapt  personal  effort  to  individual  need,  with  results  far  more 
reliable  than  could  be  hoped  from  anything  that  might  be 
possible  in  presence  of  a  promiscuous  congregation.  Associa- 
tion with  the  preaching  evangelist  of  some  person  with  the  gift 
of  song,  and  at  the  same  time  earnest  and  zealous  in  Christian 
work,  has  been  found  among  Baptists  a  highly  important 
auxiliary. 

Of  men  in  the  field  at  the  date  of  this  present  writing,  it  is 
pleasant  to  speak  with  cordial  recognition  of  their  personal  de- 
votion and  the  uniform  testimony  borne  as  to  the  value  of  their 
work.  Of  these  perhaps  longest  in  service  is  A.  P.  Graves, 
D.  D.,  who  while  yet  a  young  man  chose  this  as  the  sphere  of 
ministerial  service  in  which  his  life  should  be  spent.  The 
lapse  of  years  has  in  no  degree  cooled  the  zeal  which  animated 
him  in  his  earlier  service,  while  a  large  experience  has  en- 
abled him  to  judge  more  wisely  as  to  the  methods  in  revival 
work  which  may.be  trusted  to  bring  best  results.  The  field  of 
his  work  maybe  said  to  have  been  literally  continental,  at  least 
so  far  as  our  own  Republic  is  concerned.  He  is  frequently 
called  back  to  scenes  of  former  successful  labor,  it  being  found 
that  the  influence  left  behind  when  his  visit  ends,  while  helpful 
to  the  pastor,  involves  no  necessary  reaction  in  church  life. 

Rev.  H.  W.  Brown,  a  native  of  Scotland,  is  one  of  those 
who  make  much  of  Bible-readings,  in  connection  with  the  more 
direct  methods  of  preaching.  As  conducted  by  him,  these 
readings  are  often  spoken  of  with  much  favor,  while  his  work 
in  general,  in  the  prosecution  of  which  he  often  has  occasion  to 
travel  long  distances,  is  fruitful  in  a  high  degree. 

Much  appreciated  by  pastors  in  the  service  given  is  Rev. 
S.  Hartwell  Pratt,  D.  D.,  of  Springfield,  Mass.  Describing  a 
recent  meeting  held  by  him  in  Minneapolis,  a  correspondent 
says: 

"  If  ever  the  divine  fitness  of  the  evangelist  proves  itself,  it 
did  so  here.  The  continuous  presentation  of  the  Word,  after- 
noon and  evening,  transformed  my  people,  and  brought  not  a 
few  wanderers  in  this  large  church  back  again  to  joyous  service. 
.  .  .  Mr.  Pratt  uses  no  cards  in  his  meetings — that  is,  he  does 
not  ask  any  one  to  sign  a  card  with  the  simple  desire  to  become 
a  Christian.  .  .  .  While  many  arise  at  times  (a  hundred  arose 
in  one  meeting),  he  seeks  to  get  those  who  have  arisen  into  an 
inquiry-room  or  into  a  front  seat.  No  [inquiry]  meeting  ever 
came  to  a  close  without  a  majority  of  those  who  came  praying 


THE    BAPTIST    CHURCH.  409 

and  in  audible  voice  confessing  the  Lord  Jesus.     It  was  the 
most  thorough  work  I  ever  saw  in  an  evangelistic  meeting."  * 

While  in  the  Southern  States  fewer  men,  perhaps,  than  in 
the  North  have  appeared  devoting  themselves  exclusively  to 
evangelistic  work,  instances  are  there  found  of  versatility  supply- 
ing adaptation  to  this  along  with  other  forms  of  service.  As 
representative  in  this  regard,  we  name  Rev.  Henry  Martyn 
Wharton,  D.  D.,  of  Baltimore.  As  pastor,  as  editor,  as  author, 
and  as  evangelist,  his  career  may  be  said  to  be  equally  a  suc- 
cessful one.  Born  in  Culpeper  county,  Virginia,  in  1848, 
educated  at  Roanoke  College  in  that  State,  his  first  choice  of 
profession  was  that  of  the  law,  in  which  he  was  soon  noticed  as 
"an  earnest  and  eloquent  pleader."  His  unsettled  habits  at 
first  occasioned  much  anxiety  to  his  friends,  but  having  re- 
moved to  Louisville,  Ky.,  he  was  there  converted  under  the 
preaching  of  his  brother,  at  the  time  pastor  of  the  Walnut  Street 
Baptist  Church  in  that  city,  uniting  with  this  church  in  1874, 
After  a  course  of  preparatory  study  in  the  Southern  Baptist 
Theological  Seminary,  then  at  Greenville,  S.  C,  he  was  pas- 
tor, first  of  the  Baptist  church  at  Leroy,  Va. ,  but  removing  to 
Baltimore,  founded  there  the  Brantly  Memorial  Church. 

Here  his  ministry  was  remarkably  fruitful,  his  methods 
even  as  pastor  being  quite  evangelistic  in  form,  spirit,  and 
effort.  Attention  was  soon  directed  to  him  as  having  peculiar 
fitness  for  special  service  in  aid  of  pastors.  The  calls  for  such 
aid  became  so  numerous  and  his  success  so  marked  that  for  a 
season  he  appears  to  have  given  himself  wholly  to  such  work. 
His  field  in  this  regard  reached  "  from  New  York  to  Florida, 
from  Virginia  to  the  far  West."  A  signal  blessing  attended 
him  wherever  he  went,  "thousands,"  as  it  is  said,  being  con- 
verted in  the  meetings  conducted  by  him.  As  an  example, 
Montgomery,  Ala.,  may  be  named.  "  He  came  there  just  after 
one  of  the  most  popular  evangelists  of  the  country  had  failed, 
but  through  his  labors  more  than  one  hundred  members  were 
added  to  the  First  Baptist  Church,  while  many  joined  other 
churches."  Two  years  after  one  hundred  more  were  added  in 
meetings  held  by  him,  and  the  same  number  two  years  later 
still.     To  other  gifts  as  a  public  speaker  Dr.  Wharton  adds  that 


*  Rev.  W.  H.  Geistweit,  pastor  of  the  Immanuel  Baptist  Church,  Min- 
neapolis, in  The  Standard  oi  K^x\\  26,  1894. 


4IO  THE    KINGDOM    OF    GOD    IN    AMERICA. 

of  what  has  been  termed  in  his  case  a  "  matchless  voice."  His 
editorial  service  has  been  in  connection  with  The  Baltwwre 
Baptist ;  in  authorship  he  won  much  public  favor  through  a 
book  descriptive  of  Oriental  travel,  with  a  company  organized 
and  led  by  himself — the  narrative  so  written  being  character- 
ized by  many  of  its  author's  brilliant  qualities  as  otherwise 
manifested. 

Of  like  spirit,  and  characterized  by  a  similar  versatility  of 
gifts  in  various  service,  is  Rev.  T.  J.  Porter,  of  Ocala,  Fla., 
who  unites  active  evangelism  with  editorial  service,  and  in  both 
alike  is  a  man  of  mark  and  of  power.  Rev.  J.  G.  Harrison  and 
Rev,  T.  J.  Hutson  are  among  the  others  on  Southern  fields 
whose  work  in  this  sphere  is  spoken  of  with  much  approval. 

Characteristic  of  the  present  time  and  illustrating  its  pecul- 
iarity as  a  period  of  various  Christian  activity — is  the  appearance 
upon  the  scene  among  Baptists,  as  also  others,  of 
laymen  especially  gifted  for  this  form  of  service, 
and  devoting  themselves  to  it  more  or  less  exclusively.  One 
of  these,  "  Uncle  John"  Vassar,  has  left  behind  him  a  record 
remarkable  for  proofs  of  simple-hearted  zeal,  tact  in  addressing 
and  reaching  all  varieties  of  character  and  condition,  with  many 
hundreds  to  own  him  as  the  instrument  of  their  recovery,  often 
out  of  a  spiritual  condition  apparently  hopeless.  The  work  in 
Young  Men's  Christian  Associations  has  brought  to  the  front 
others  who  have  been  much  favored  in  revival  work.  Of  these 
we  name  Mr.  George  W.  Needham  and  his  brother,  Mr. 
Thomas  Needham;  Mr.  George  Cairns,  a  native  of  England, 
whose  work  in  that  country  and  in  our  own  has  been  highly 
helpful  to  pastors  and  fruitful  in  result;  Mr.  A.  F.  Houser,  a 
young  man  whose  work  in  various  parts  of  the  West,  and  to 
some  extent  in  the  East,  has  been  of  a  like  character  with  that 
of  the  men  just  named.  Especially  conspicuous  in  lay  service 
of  the  kind  is  Major  Penn,  whose  labors  have  been  mostly  in 
Texas  and  other  States  of  the  Southwest.  To  his  work  as  an 
evangelist  he  adds  that  of  compiler  of  revival  hymns,  highly 
popular  in  his  own  section  of  the  Union. 

Not  so  strictly  evangelistic  in  character,  yet  much  resem- 
bling it  in  spirit  and  method,  is  the  work  of  men  engaged  in  a 
species  of  Sunday-school  evangelism  in  certain  of  the  newer 
States,  with  especial  purpose  to  organize  such  schools  m  places 
where   they  are  not  found,   hold  institutes   for   discussion    of 


THE    BAPTIST    CHURCH.  41I 

methods  in  Sunday-school  teaching,  with  stimulus  of  a  right 
spirit  in  teaching  the  Word  to  children  and  youth.  Especially 
active  in  this  service  during  many  years  have  been  Rev.  G. 
S.  Abbott,  D.D.,  of  California;  Rev.  E.  A.  Russell,  now  of 
Nebraska;  Rev.  D.  B.  Ward,  of  South  Dakota;  Rev.  F.  N. 
Eldridge,  Iowa;  Mr.  Boston  W.  Smith,  Minnesota;  Rev.  E.  B. 
Edmunds,  of  Wisconsin ;  Rev.  G.  W.  Danbury  and  Rev.  L.  B. 
Albert,  of  Illinois;  Rev.  Charles  Rhoades  in  Ohio;  Rev.  E.  B, 
Bundell,  Michigan;  Rev.  S.  G.  Huffman  in  Indiana,  and  many 
others  in  other  States.  Peculiarly  happy  in  his  methods  to 
these  ends  is  Mr.  Boston  W.  Smith,  of  Minnesota,  known 
among  the  children,  and  the  older  grown  as  well,  as  "  Uncle 
Boston."  For  many  years  he  has  been  a  most  welcome  visitor 
to  Sunday-schools,  not  only,  but  in  the  general  congregation 
when  Christian  work  was  the  especial  theme;  and  has  indeed 
made  his  name  well-nigh  as  familiar  in  the  East  and  South  as 
in  the  West. 

A  form  of  evangelistic  service  unique  in  character  and  re- 
markable in  results  has  recently  been  entered  upon  in  the  far 
The  Chapel-  Northwest.  About  the  year  1890,  two  gentle- 
Car,  men.  Rev.  Wayland  Hoyt,  D.D.,  pastor  of  the 
First  Baptist  Church,  Minneapolis,  and  his  brother,  Mr.  Colgate 
Hoyt,  a  wealthy  business  man  of  New  York  city,  were  discuss- 
ing, while  riding  together  in  a  railway  train,  the  spiritual  desti- 
tutions of  a  population  rapidly  increasing,  but  with  few  to  care 
for  their  souls,  along  the  lines  of  such  roads  as  the  Northern 
Pacific,  and  others  reaching  through  portions  of  the  country 
as  yet  but  partially  developed.  In  the  course  of  this  conversa- 
tion the  thought  was  suggested  by  one  of  the  two  gentlemen, 
whether  a  method  of  Christian  work  might  not  be  instituted, 
taking  shape  from  conditions  of  the  railway  service  itself,  and 
making  available  means  and  opportunities  which  the  roads 
and  their  appliances  might  furnish. 

With  this  conversation  originated  what  is  termed  the 
"chapel-car."  Mr.  Colgate  Hoyt  brought  the  subject  to  the 
attention  of  other  gentlemen — Hon.  C.  L.  Colby,  Mr.  John  B. 
Trevor,  Mr.  James  B.  Colgate,  Mr.  E.  J.  Barney  of  Ohio,  and 
Mr.  John  D.  Rockefeller — who  consented  to  join  him  in  the 
building  of  a  such  a  car,  provided  the  American  Baptist  Pub- 
lication Society  of  Philadelphia,  which  seemed  the  more  fitting 
for  this  purpose  of  the  several  denominational  societies,  would 


412  THE    KINGDOM    OF    GOD    IN    AMERICA. 

accept  for  its  use  such  a  gift,  and  make  it  a  part  of  its  general 
system  of  special  work  on  the  frontier.  The  proposal  to  this 
effect  met  with  a  hearty  response,  and  at  the  anniversary  of  the 
society  held  at  Cincinnati,  in  May,  1891,  the  completed  car, 
appropriately  named  "  Evangel,"  which  had  been  brought  to 
the  city  for  this  purpose,  was  dedicated  with  an  address  by  Dr. 
Hoyt,  and  with  prayer  and  praise,  in  an  open-air  service  pecul- 
iarly inspiring.  To  this  first  chapel-car  two  others  have  since 
been  added,  and  another  still  is,  as  we  write,  in  process  of 
preparation. 

The  car  is  arranged  with  skilful  adaptation  to  its  purpose. 
At  one  end  is  all  the  provision  needed  for  the  accommodation 
of  the  person  in  charge,  with  room,  indeed,  for  a  small  family, 
so  that  the  car  may  be,  if  he  chooses,  his  home.  The  rest  of 
the  space  is  occupied  with  seats  accommodating,  perhaps,  two 
hundred  persons,  with  a  platform  for  the  speaker,  and  a  small 
cabinet  organ.  The  car  is  taken  from  place  to  place  in  connec- 
tion with  the  regular  trains,  and  without  charge,  the  railway 
companies  in  Wisconsin,  Minnesota,  and  Oregon,  where  the 
work  of  this  peculiarly  missionary  agency  has  mostly  been 
done,  showing  always  the  most  cheerful  readiness  to  facilitate 
and  make  successful  what  has  been  thus  planned. 

The  work  thus  far  has  been  chiefly  in  charge  of  Rev.  J.  M. 
Sawers,  to  whom  the  car  "  Evangel"  was  assigned,  and  Rev.  E. 
G.  Wheeler,  in  charge  of  the  second  car  built,  whose  field  has 
been  in  wStates  upon  the  Pacific  coast.  The  story  of  the  work, 
as  from  time  to  time  narrated,  has  been  most  touching;  alike 
revealing  the  deeply  felt  destitution  of  the  region  opened 
by  the  roads  recently  constructed  on  the  Northwestern  fron- 
tier, the  eager  welcome  given  to  the  missionary  in  his  work, 
and  the  almost  surprising  fruitfulness  of  the  work  itself. 


This  review  of  a  ministry  more  or  less  evangelistic  in  form, 
among  the  Baptists  of  America,  covering  the  period  of  a  cen- 
tury and  a  half,  may  suggest,  for  a  closing  thought,  that  happy 
elasticity  in  the  working  system  of  Christianity  which  suits  it 
to  become,  in  the  widest  practical  sense,  "all  things  to  all 
men,"  with  the  constant  motive,  "if  by  all  means  it  may  save 
some."  To  the  end  of  the  dispensation,  this  ministry  is  to  be 
apostolic.  As  the  dispensation  opened  with  the  gift  of  tongues 
and  a  manifested  presence  of  the  Holy  Spirit  pledging  divine 


THE    BAPTIST    CHURCH.  413 

cooperation  in  all  the  ages  that  should  follow,  so,  in  the  real- 
ization of  that  sublime  symbolism,  there  is  to  be  no  limit  to  the 
scope  of  Christian  activity,  and  no  failure  in  achievement 
through  human  weakness  or  incapacity. 

Pointing  to  that  various  endowment  bestowed  on  men,  it  is 
still  said  Lo  the  church  of  Christ,  "All  things  are  yours."  As 
progress  of  the  race  in  secular  lines  brings  into  use  all  varieties 
of  gifts  in  men,  so  in  the  onward  movement  of  Christian  enter- 
prise, fulfilling  divine  purpose.  The  pastor  and  the  teacher, 
variously  gifted,  have  always  a  mission ;  the  evangelist,  no 
less,  so  long  at  least  as  there  shall  remain  outlying  regions 
partly  or  wholly  unreached,  or  cities  and  towns  with  tmevange- 
lized  populations  for  whom  ordinary  means  of  grace  are  inacces- 
sible or  unwelcome.  To  all  demands  of  the  world-wide  and 
time-long  mission  of  redemption  the  Christian  system,  and 
most  of  all  in  its  original  simplicity,  is  to  prove  its  adaptation 
till  the  end  comes. 


SECTION    SECOND. 
English  Baptist  Foreign  Missions. 

By  Lemuel  Moss,   D.D.,   LL.D.,    Woodbury,   N.   J. 
I.   The  Particular  Baptist  Missionary  Society 

"The  Baptist  Missionary  Society  [of  England],  founded 
October  2,  1792,  was  Wio.  first  of  the  many  missionary  organiza- 
tions which  had  their  beginning  in  the  closing  years  of  the 
eighteenth  and  the  opening  of  the  nineteenth  centuries."  So  it 
stands  recorded  in  Dr.  Edwin  Munsell  Bliss's  magnificent  and 
invaluable  "Encyclopedia  of  Missions."  And  the  record, 
which  has  often  been  made,  is  wholly  correct,  to  the  praise  of 
God  and  the  fadeless  honor  of  William  Carey  and  his  worthy 
associates.  But  the  record  may  be  so  read  as  to  mean  too  much, 
as  well  as  too  little,  unless  some  other  things  are  also  remem- 
bered. 

It  is  a  most  interesting  fact  that  William  Carey  had  some 
noble  and  like-minded  predecessors,  even  if  the  Baptist  Mis- 
Forerunners     sionary   Society,    as   a    society,  •  had    no   formal 
of  Carey.        modern  antecedents.     The  missionary  spirit  had 
never  been  quite  dead  among  Christ's  disciples,  but  concerted 
action  for  the  evangelization  of  the  world  had  long  been  un- 


414  THE    KINGDOM    OF    GOD    IN    AMERICA. 

known,  with  possibly  one  or  two  partial  exceptions.  There  is 
a  very  striking  utterance  by  Rev.  Arthur  Lake,  D.D.,  a  Church 
of  England  divine,  Bishop  of  Bath  and  Wells,  nearly  two  hun- 
dred and  seventy  years  ago,  that  ought  to  be  kept  in  everlasting 
remembrance.  It  was  July  2,  1625,  in  preaching  in  West- 
minster, "before  his  Majesty  [Charles  I.],  the  Lords,  and 
others  of  the  Upper  House  of  Parliament,  at  the  opening  of  the 
Fast"  which  had  been  ordered  throughout  the  kingdom,  on 
petition  from  Parliament,  that  this  good  Bishop,  among  other 
things  near  the  close  of  his  sermon,  said  this,  viz.  : 

"Neither  is  it  enough  for  us  to  make  much  of  God's  truth 
Dr.  Lake  the  for  our  own  good,  but  also  we  should  propagate 
Pioneer.  it  to  others.  And  here  let  me  tell  you  there 
lieth  a  great  guilt  upon  Christian  states,  and  England  among 
the  rest,  that  they  have  not  been  careful  to  bring  them  that 
sit  in  darkness  and  in  the  shadow  of  death  to  the  knowledge 
of  Christ  and  participation  of  the  Gospel.  Much  traveling 
to  the  Indies,  East  and  West— but  wherefore?  vSome  go  to 
possess  themselves  of  the  lands  of  the  infidels;  but  most,  by 
commerce,  to  grow  richer  by  their  goods.  But  where  is  the 
prince  or  state  that  pitieth  their  souls,  and  without  any  worldly 
respects  endeavors  the  gaining  of  them  unto  God?  Some  show 
we  make,  but  it  is  a  poor  one;  for  it  is  but  an  accessory  to  our 
worldly  desire;  it  is  not  our  primary  intention;  whereas 
Christ's  method  is — first  seek  the  Kingdom  of  God,  and  then 
all  other  things  shall  be  added  unto  you ;  you  shall  fare  the 
better  for  it  in  your  worldly  estate.  If  the  apostles  and  apostolic 
men  had  affected  our  salvation  no  more,  7ve  might  have  continued  to  this 
day,  such  as  sometimes  we  were,  barbarous  subjects  of  the  Prince  of 
Darkness.'"  * 

The  Moravians  also,  under  the  lead  of  Count  Zinzendorf,  in 
the  early  part  of  the  eighteenth  century,  had  shown  their  holy 
faith  and  godly  zeal  in  their  labors  for  the  salvation  of  the  poor 
and  neglected  in  foreign  lands.  There  are  few  incidents  in 
Christian  history  more  touching  than  the  readiness  with  which 
two  of  these- humble  and  heroic  men,  in  1731,  offered  to  sell 
themselves  into  slavery  in  the  West  Indies,  that  they  might 
thereby  be  permitted  to  preach  the  Gospel  to  the  slaves  who 
could  not  otherwise  be  reached.  Various  bold  attempts  were 
made  by  these  people  during  the  century  in  such  parts  of  the 
world  as  were  accessible  to  them.     Some  of  these  were  un- 

*  Quoted  in  Thornton's  "Pulpit  of  the  American  Revolution,"  Introduc- 
tion, pp.  xvi.,  xvii. 


THE    BAPTIST    CHURCH.  415 

successful,  but  some  of  their  enterprises  are  still  wonderfully 
flourishing  and  fruitful. 

Grateful  and  appreciative  mention  should  be  made  of  Rev. 
Mr.  Kiernander,  a  Danish  missionary,  who  labored  in  India 
from  1758  and  onward.  He  preached  and  taught,  with  wisdom 
and  efficiency  among  the  Portuguese,  the  English,  and  the 
natives,  in  the  region  around  Madras  and  in  Calcutta.  He 
won  many  converts,  and  "  the  seeds  of  Protestant  missions  in 
northern  India  were  first  sown  by  him." 

Willtam  Carey  and  his  Colaborers. 

Dr.  Carey  was  most  singularly  fitted  for  the  unique  work 
that'  fell  to  him  to  do — probably  much  more  highly  qualified 
than  he  ever  seemed  to  himself  to  be;  for  he  was  one  of  the 
most  modest  of  men.  Born  in  England,  in  poverty  and  obscu- 
rity, August  17,  1761,  he  died  in  India,  June  9,  1834,  honored 
and  mourned  by  the  missionaries,  philanthropists,  scholars,  and 
statesmen  of  the  world.  In  his  earlier  years,  after  ordination, 
he  taught  a  village  school  by  day,  worked  at  the  shoemaker's 
bench  by  night,  and  preached  on  Sunday;  and  with  it  all  he 
could  scarcely  keep  his  little  family  from  starvation.  In  his 
later  years,  the  master  of  thirty  languages,  he  translated  the 
Bible  into  twenty-four  Asiatic  tongues,  and  thus  made  it  acces- 
sible to  one  third  the  population  of  the  globe — more  than  three 
hundred  millions  of  human  beings;  and  he  gave  from  his  per- 
sonal earnings,  mainly  as  teacher  of  languages,  not  less  than 
two  hundred  thousand  dollars  to  the  cause  of  Christian  mis- 
sions. At  the  beginning  of  his  apostolic  career  he  was  brutally 
assailed  by  Sydney  Smith,  the  clerical  wit,  in  The  Edinburgh 
Review,  as  the  "consecrated  cobbler"  and  the  "maniac,"  but 
before  the  close  of  his  life  he  was  eulogized  in  Parliament  by 
Wilberforce  as  the  friend  of  the  human  race,  and  was  honored 
with  the  friendship  of  the  Duke  of  Wellington  and  his  succes- 
sors in  the  Government  of  India.  He  even  won  the  praises  of 
The  Edinburgh  Review,  by  the  pen  of  Robert  Southey.  The 
Bishop  of  Calcutta  (the  sainted  Daniel  Wilson)  came  to  him 
on  his  death-bed  for  his  benediction.  Carey's  bugle-blast,  that 
roused  the  Christian  world,  was,  "  Expect  great  things  from 
God;  attempt  great  things  for  God"  (Isa.  liv.  2,  3).  The  epi- 
taph  on  his  humble  tombstone,  as  dictated  by  himself,  reads: 


4l6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

"A  wretched,  poor,  and  helpless  worm;  on  Thy  kind  arms  I 
fall."  God  has  had  in  all  ages  a  few  heroic  and  steadfast  mes- 
sengers to  "prepare  His  way"  and  to  lead  His  people;  to  feed 
the  fire  of  martyrdom  and  to  illuminate  the  world,  William 
Carey's  name  is  on  this  select  roll. 

Dr.  Carey  was  most  fortunate  in  his  chief  associates — Wil- 
liam Ward  and  Joshua  Marshman — and  through  this  remark- 
able triumvirate,  "the  Serampore  brotherhood,"  the  great 
missionary  work  was  well  set  forward.  Many  have  succeeded 
them,  and  have  wrought  nobly,  but  they  all  unite  in  giving  due 
praise  to  "the  first  three."  We  should  be  more  than  gratified 
to  rehearse  here  the  story  of  their  lives,  but  there  is  not  sufficient 
space  at  our  command.  It  has  been  often  told,  nowhere  more 
worthily  than  in  the  classical  volumes  of  Mr.  John  Clark 
Marshman,  "  The  Life  and  Times  of  Carey,  Marshman,  and 
Ward."  They  conquered  the  apathy  of  the  Christian  Church, 
the  hostility  of  the  British  Government,  and  the  heathenism  of 
India. 

Dr.  Carey  reached  India  after  formidable  hindrances  and 
incredible  opposition,  November  ii,  1793.  The  English  East 
India  Company  would  not  tolerate  him  nor  his  work  within 
their  territory,  but  he  found  a  refuge  and  protection  with  the 
Danish  company  at  Serampore.  Rev.  Joshua  Marshman  and 
William  Ward,  the  printer,  reached  the  same  city  in  1799. 
Preaching,  translating,  education,  and  a  literature  for  the 
natives  were  factors  in  the  work  from  the  beginning.  The 
•Baptist  Society  has  been  fortunate  in  having  the  services  of 
some  very  able  scholars  in  translating,  and  revising  the  Scrip- 
tures, and  in  preparing  various  educational  and  religious  books. 
Prominent  among  these  men,  since  the  first  period,  should  be 
named  Drs.  William  Yates  and  John  Wenger. 

The  Origin  and  Object  of  t/ie  Society. 

The  Baptist  Missionary  vSociety  had  as  striking  a  history  at 
home  as  in  India.  We  have  not  forgotten  this,  tho  we  have 
delayed  a  little  the  mention  of  it.  Carey  had  first  of  all  to  gain 
a  hearing  in  England,  and  his  brethren  were  as  fast  asleep  as 
were  the  depositories  of  the  great  commission  in  all  other  parts 
of  the  Christian  world.  He  was  ignored,  repulsed,  frowned 
upon  for  his  presumption.     But  he  was  an  undying  voice  in  an 


THE    BAPTIST    CHURCH.  417 

almost  hopeless  wilderness.  Yet  the  more  he  was  commanded 
to  be  silent,  the  more,  a  great  deal,  he  kept  crying  out.  He 
persisted  and  he  prevailed.  He  gathered  strange  information 
from  all  the  countries  of  the  world,  as  to  their  moral  and  relig- 
ious condition,  and  he  digested  it  in  a  remarkable  map  that  was 
pasted  up  over  against  his  cobbler's  bench,  where  he  could 
study  it  at  all  hours.  He  read  and  pondered  the  records  of 
Captain  Cook's  voyages,  and  everything  else  on  which  he  could 
lay  his  hands  that  told  of  the  religious  needs  of  the  human  race. 
He  published,  in  1792,  "An  Inquiry  into  the  Obligations  of 
Christians  to  Use  Means  for  the  Conversion  of  the  Heathen," 
A  Historic  a  pamphlet  that  has  scarcely  a  parallel  in  mis- 
Pamphlet,  sionary  literature — masterly  in  analysis,  arrange- 
ment, and  argument;  in  forcible  and  elegant  English — and  it  is 
still  a  foremost  treatise  on  its  high  theme. 

The  Society,  as  we  have  said,  was  formed  on  October  2, 
1792.  It  was  organized  in  the  town  of  Kettering,  where  An- 
drew Fuller  was  pastor,  and  in  the  little  parlor  of  the  home  of 
the  widow  of  Deacon  Beeby  Wallis.  There  were  twelve  minis- 
ters present,  including  Andrew  Fuller,  John  Sutcliffe,  and  John 
Ryland,  Jr.  These  were  the  peers  of  "the  first  three"  who 
went  to  India.  Those  who  were  sent  abroad  went  down  into 
"the  gold  mine;"  those  who  remained  at  home  "held  on  to  the 
ropes."  The  first  subscription  by  the  twelve  ministers,  at  the 
organization  of  the  movement,  amounted  tO;^i3  2s.  6d.  They 
also  formally  resolved : 

"As  in  the  present  divided  state  of  Christendom  it  seems 
that  each  denomination,  by  exerting  itself  separately,  is  most 
likely  to  accomplish  the  great  ends  of  a  mission,  it  is  agreed 
that  this  society  be  called  'The  Particular  [Calvinistic]  Baptist 
Society  for  Propagating  the  Gospel  among  the  Heathen.'" 

Their  purpose  is  thus  defined: 

"  The  great  object  of  the  Society  is  the  diffusion  of  the  knowl- 
edge of  Jesus  Christ  throughout  the  whole  world  beyond  the 
British  Isles,  by  the  preaching  of  the  Gospel,  the  translation 
and  publication  of  the  Holy  Scriptures,  and  the  establishment 
of  schools." 

Rev.  Andrew  Fuller  was  the  first  secretary,  and  held  the 

office  for  twenty-two  years.     He  was  as  eminent  in  the  home 

work  as  Carey  in  the  foreign  work.     John  Thomas,  a  surgeon, 

who  had  already  been  in  India  in  the  service  of  the  East  India 

37 


4l8  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Company,  went  out  with  Mr.  Carey  to  begin  the  work.  In 
1797  Mr.  John  Fountain  was  added  to  the  missionary  force,  and 
in  1799  there  was  the  notable  arrival  at  Calcutta  of  Messrs. 
Ward,  Grant,  Brunsdon,  and  Marshman.  In  1800  the  first 
native   convert  was   baptized.     He  was  a  carpenter,  Krishnu 

The  First       Pal   by  name,    and   became    a   noted   preacher. 

Convert.  From  his  own  funds,  and  in  part  by  his  own 
hands,  he  built  the  first  house  for  Christian  worship  in  Bengal. 
He  is  known  the  world  over  by  the  famous  hymn,  translated  by 
Dr.  Marshman,  beginning: 

"  O  thou,  my  soul,  forget  no  more 
The  Friend  who  all  thy  sorrows  bore; 
Let  every  idol  be  forgot. 
But,  O  my  soul,  forget  Him  not." 

Besides  the  spiritual  redemption  of  thousands  of  her  people, 
India  owes  to  the  Serampore  Mission,  as  direct  and  indirect 
results,  a  multitude  of  blessings.  Such  are  the  first  translation 
of  the  Bible  into  many  of  the  native  dialects,  the  first  vernacu- 
lar newspaper  in  Bengal,  the  first  printing-press,  steam-engine, 
paper-mill;  the  first  efforts  for  the  education  of  native  women 
and  girls;  the  first  savings-bank,  etc.  From  Serampore  the 
mission  work  gradually  extended  to  other  parts  of  India,  south 
and  north.  In  18 13  there  were  in  all  twenty  stations,  with 
sixty-three  European  and  native  laborers. 

In  1 813  there  also  came  an  improvement  in  the  status  of 
missionary  operations  in  India.  In  that  year  the  East  India 
Company's  charter  was  modified  and  renewed  by  the  British 
Parliament.  Concessions  were  gained,  in  the  interest  of  relig- 
ious freedom  and  unrestricted  Christian  activity,  largely 
through  the  influence  of  Andrew  Fuller  and  Robert  Hall 
(who  was  now  occupying  the  pulpit  in  Leicester  at  one  time 
filled  by  William  Carey),  aided  as  they  were  by  the  enlightened 
public  sentiment  created  by  William  Wilberforce  and  his 
associates. 

Extension  of  Mission-Work. 

As  the  Baptist  churches  in  England  increased,  and  as  mis- 
sionary activity  became  more  intelligent  and  better  organized, 
other  countries  were  entered  by  the  Society.  In  181 2  the  work 
was  begun  in  Ceylon.  In  1813  the  Gospel  was  taken  to  the 
colored  people  of  the  West  Indies,  and  most  remarkable  results 


THE    BAPTIST    CHURCH.  419 

followed.  The  abolition  of  slavery  in  Jamaica  and  throughout 
the  British  dominions  was  hastened  by  the  great  successes  of 
the  missionaries,  notwithstanding  many  hindrances  and  much 
persecution.  In  1842  the  native  churches  in  Jamaica  were  able 
to  declare  themselves  self-supporting. 

In  1842  began  a  very  gratifying  mission  on  the  west  coast 
of  Africa.  It  was  directly  the  outgrowth  of  the  missionary 
work  in  the  West  Indies,  and  so  illustrated  the  diffusive  power 
of  the  Gospel — the  leaven  in  the  meal  spreading  through  the 
mass.  After  the  emancipation  of  the  negroes  in  Jamaica,  and 
as  the  fruit  of  their  conversion,  they  began  to  think  of  their 
original  kinsmen  in  the  motherland  of  Africa,  whence  so  many 
of  them  or  their  ancestors  had  been  stolen  by  slave-traders. 
By  the  encouragement  and  cooperation  of  the  Society  in  Eng- 
land, missionaries  were  sent  to  the  Dark  Continent,  the  first 
station  being  established  near  the  mouth  of  the  Cameroons 
River,  in  the  Gulf  of  Guinea,  Work  in  the  Kongo  country 
began  in  1877,  following  Stanley's  discoveries  and  appeals,  and 
has  gone  forward  ever  since.  There  have  been  obstacles  almost 
invincible  to  all  these  enterprises,  and  disasters  almost  crush- 
ing, but  the  progress,  tho  at  times  delayed,  has  perhaps  been 
really  accelerated  by  the  hindrances,  and  the  results  made  more 
secure. 

In  1877,  also,  a  beginning  was  made  in  China,  after  several 
unsuccessful  attempts.  Two  years  later  the  Society  entered 
Japan,  In  1880  a  mission  was  begun  in  Palestine,  at  Nablous, 
near  the  site  of  the  well  where  Jesus  talked  with  the  woman  of 
Samaria. 

Continental  Europe  has  had  the  attention  of  the  Society 
since  1834,  and  there  are  now  stations  in  France,  Norway,  and 
various  parts  of  Italy. 

This  barren  enumeration  of  places  and  dates  seems  very  cold 
and  unsatisfactory,  when  every  station  and  every  missionary  is 
invested  with  incidents  and  experiences  that  thrill  the  heart 
and  fire  the  devotion  of  all  who  know  them.  In  1893  occurred 
the  one  hundredth  anniversary  of  the  Society,  which  was  appro- 
priately celebrated  by  the  raising  of  a  special  fund  for  enlarg- 
ing and  equipping  the  missions,  as  also  by  special  meetings, 
and  by  gathering  together  the  records  of  all  their  wonderful 
work  during  the  hundred  years,  and  publishing  them  in  an 
admirable   and    eloquent  "  Centenary   Volume  of  the  Baptist 


420  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Missionary  Society."  The  reader  who  is  heartily  interested  in 
this  enterprise  of  the  ages  will  not  fail  to  secure  this  authentic 
and  most  instructive  memorial. 

Special  features  of  the  work,  and  eminent  laborers,  men  and 
women,  that  deserve  detailed  statement,  have  been  almost  or 
wholly  unmentioned.  But  a  word  or  two  at  least  ought  to  be 
said  about  the  evangelization  of  the  Zenanas,  in  which,  through 
the  efficient  cooperation  of  the  Baptist  women,  this  Society  has 
been  so  successful.  The  influence  of  the  Gospel  upon  the 
women  of  India — what  it  has  done,  is  now  doing,  and  is  yet  to 
do, — is  a  demonstration  of  its  divine  power  for  which  it  is  im- 
possible to  be  sufficiently  grateful.  In  1829  the  dreadful  suttee 
(the  public  burning  of  Hindu  widows)  was  abolished,  through 
the  efforts  of  Dr.  Carey;  at  various  dates  schools  were  opened 
for  women  and  girls;  and  in  1856  Mrs.  Sale  made  her  first 
entrance  into  the  zenanas  (the  home  apartments  of  the  native 
women,  who  are  entirely  excluded  from  public  and  social  meet- 
ings). In  1867  was  organized  "  The  Ladies'  Association  for  the 
Support  of  Zenana  Work  and  Bible  Women  in  India."  "The 
opening  of  the  homes  of  India  to  Christian  women  is  one  of  the 
greatest  changes  that  this  changeful  century  has  seen  ;  and  it  is 
not  unlikely  to  modify  profoundly  the  home-life  of  all  the  East- 
ern world.  The  movement,  tho  only  in  its  early  youth,  is 
subtly  changing  the  attitude  of  India  to  Christianity,  and  takes 
a  foremost,  if  not  the  first,  place  as  a  humanitarian,  educational, 
and  Christianizing  force"  ("Centenary  Volume"). 

The  Baptists  in  Great  Britain. 

We  have  said  very  little  as  yet  about  the  Baptists  of  Great 
Britain,  by  whom  this  foreign  missionary  work  of  the  past  hun 
dred  years  has  been  sustained  and  carried  forward.  They  are 
not  a  numerous  nor  a  wealthy  body,  and  they  have  grown  up 
amid  many  civil  and  ecclesiastical  disabilities  at  home,  where 
they  have  done  their  part  in  fighting  and  winning  the  battles 
for  religious  liberty.  Two  hundred  and  fifty  years  ago  it  was 
the  fashion  to  burn  and  hang  Baptists,  simply  because  they 
were  Baptists,  as  enemies  alike  of  the  state  and  the  church,  tho 
they  were  guiltless  of  crime  or  ill-will  toward  any  one.  Only 
within  the  present  generation  have  they  been  freely  admitted 
to  the  national  universities,  and  accorded  other  political  rights 
in  full. 


THE    BAPTIST    CHURCH.  421 

The  latest  statistics  at  hand  (January,  1895)  show  that  the 
Baptists  in  Great  Britain  are  gathered  into  46  local  asso- 
ciations and  2,825  churches,  with  a  membership  of  342,507, 
There  are  reported  3,777  chapels,  with  a  seating  capacity  of 
1,242,038;  1,881  pastors  and  4,534  local  preachers;  495,284 
Sunday-school  scholars,  with  47,969  teachers.  There  are 
twelve  Baptist  colleges  or  theological  training-schools  in  dif- 
ferent parts  of  the  kingdom. 

In  1893,  as  we  have  said,  the  centenary  of  the  foreign  mis- 
sion enterprise  of  these  British  Baptists  took  place.  An  effort 
was  made  to  raise  a  special  "  Thanksgiving  Fund"  of  five  hun- 
dred thousand  dollars  (^100,000).  This  was  magnificently  suc- 
cessful. The  sum  realized  was,  all  told,  more  than  five  hundred 
and  eighty-seven  thousand  dollars  {£,1 1 7, 500).  The  objects  to  which 
this  thanksgiving  fund  are  to  be  devoted  are  thus  specified,  viz.  : 
I.  The  extinction  of  any  debt  on  the  Society's  operations.  2. 
The  outfit,  passage,  and  probation  expenses  of  one  hundred 
new  missionaries.  3.  The  establishment  of  a  working-fund,  to 
obviate  the  contracting  of  large  loans  at  the  bankers.  4.  The 
erection  of  buildings  for  Christian  schools,  chapels,  and  mis- 
sion-houses. 5.  The  training  and  equipment  of  native  evan- 
gelists, pastors,  and  school-teachers.  6.  The  translating  and 
printing  of  the  Scriptures.  7.  The  construction  of  the  new 
steamer  Goodwill,  for  use  on  the  Kongo  River. 

The  annual  expenditure  of  the  Society  is  now  about  $400,- 
000  for  its  foreign  work,  besides  what  may  be  raised  and  ex- 
pended at  the  several  mission-stations  by  the  native  Christians 
and  others.  With  the  fiscal  year  beginning  in  May,  1894,  there 
was  a  deficit  of  about  $75,000.  The  present  endeavor  is  not 
only  to  extinguish  this  debt,  but  to  increase  the  regular  annual 
income  to  $500,000  (^100,000),  for  the  permanent  and  continu- 
ous increase  and  strengthening  of  the  work.  The  total  con- 
tributions to  the  Society  during  the  first  one  hundred  years  of 
its  history  were  more  than  $12,000,000  (^2,413,566  17.^.  8^.). 
A  glorious  harvest  from  the  original  seed  corn  of  ^13  2s.  6d. 

The  General  Baptist  Missionary  Society. 

In  1 816  the  "General  Baptist  Missionary  Society"  was 
formed  in  England,  representing  the  so-called  Arminian  Bap- 
tists, as  distinct   from    the   Calvinistic   Baptists  of  the   older 


42  2  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Society.  It  had  successful  missions  in  India  (known  as  the 
Orissa  Mission)  and  in  Rome,  Italy,  and  had  in  recent  years 
been  expending  about  $44,000  (^8,800)  annually.  In  June, 
1891,  the  two  societies  were  united,  and  the  resulting  body,  drop- 
ping the  designations"  Particular  [or  Calvinistic]  Baptists"  and 
"  General  [or  Arminian]  Baptists"  is  now  known  as  "  The  Bap- 
tist Missionary  Society."  The  constitution  of  the  older  Society 
is  retained  unchanged.  The  organization  thus  represents,  with 
the  exception  of  a  small  body  known  as  "Strict  Baptists,"  the 
entire  denomination  in  Great  Britain.  The  figures  given  above, 
stating  the  denominational  strength,  etc.,  include  the  constitu- 
encies of  both  societies  as  now  united ;  and  so  also  the  figures 
following  show  the  present  condition  of  the  work  over  the  entire 
field  of  the  united  society. 

The  Baptist  Missionary  Society  has  its  headquarters  at  the 
Mission  House,  19  Furnival  Street,  Holborn,  E.  C,  London. 
The  efficient  general  secretary  is  Alfred  Henry  Baynes,  Esq. 
Its  present  sphere  of  labor  embraces  India,  China,  Palestine, 
Africa,  West  Indies,  Continental  Europe.  In  India  the  opera- 
tions are  carried  on  in  Bengal,  Orissa,  and  the  Northwest 
provinces;  there  are  174  stations  and  sub-stations,  73  European 
missionaries,  and  114  native  evangelists.  In  the  island  of  Cey- 
lon there  are  91  stations  and  sub-stations,  5  European  mission- 
aries, and  25  evangelists.  In  China  work  is  carried  on  in  the 
provinces  of  Shantung,  Shansi,  and  Shensi;  there  are  198 
stations  and  sub-stations,  21  European  missionaries,  and  53 
native  evangelists.  In  Palestine  the  chief  station  is  at  Nablus, 
and  there  are  10  sub-stations  and  i  European  missionary.  In 
Africa  there  are  4  stations  on  the  Lower  Kongo  and  6  on  the 
Upper  Kongo;  there  are  28  European  missionaries  and  7  native 
evangelists.  In  the  West  Indies  there  are  stations  in  Jamaica, 
Trinidad,  the  Bahamas,  San  Domingo,  and  Turk's  Islands. 
The  Society  also  supports  the  Calabar  institution  for  training 
native  agency  in  Jamaica.  In  Europe  the  fields  are  in  France, 
Brittany,  Italy,  Norway.  The  summary  of  latest  statistics  is 
this:  Missionaries,  141;  stations  and  sub-stations,  855;  self- 
supporting  churches  in  Jamaica,  64;  evangelists,  773;  baptized 
the  last  year,  3,341;  membership  in  mission  churches,  51,534; 
day-school  teachers,  642;  Sunday-school  teachers,  2,540;  day 
scholars,  36,129;  Sunday  scholars,  36,173.  Total  income  of  the 
Society  for  the  year  1893-94,  ^60,213  4^-.  od.  ($301,066);  total 


THE    BAPTIST    CHURCH. 


423 


expenditure,  /^T4,S26  ios.  yd.  ($372,632.65).  The  motto  for 
the  home  work  of  the  Society  is: 

"  Every  church  in  the  denomination  shall  be  associated  with 
a  foreign  mission,  and  every  individual  church-member  shall 
be  a  personal  contributor  to  foreign  missions." 

God  speed  the  Baptists  of  Great  Britain,  and  all  like-minded 
Christians  everywhere,  in  their  work  for  the  evangelization  of 
the  world,  at  home  and  abroad.  "Expect  great  things  from 
God;  attempt  great  things  for  God."  "Go  into  all  the  world; 
preach  the  Gospel  to  every  creature;  lo,  I  am  with  you  always." 


SECTION   THIRD. 

American  Baptist  Foreign  Missions. 

By  Lemuel  Moss,   D.D.,  LL.D.,  Woodbury,   N.  J, 

The  missionary  impulse  has  never  been  wholly  absent  from 
the  disciples  of  Christ.  "  Go  ye  into  all  the  world  and  preach 
the  Gospel  to  the  whole  creation. "  "  Ye  shall  be  my  witnesses, 
alike  in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and  unto 
the  utmost  part  of  the  earth."  These  commands  of  the  Lord, 
at  the  very  beginning  of  Christian  history,  have  never  been 
entirely  forgotten  and  inoperative;  and  yet,  for  long  periods, 
by  the  majority  of  those  who  professed  the  Christian  name,  they 
have  been  perverted,  suppressed,  ignored,  or  unknown.  When 
Christianity  "ascended  the  throne  of  the  Caesars,"  early  in  the 
fourth  century,  it  had  already  entered  on  its  career  of  ecclesias- 
ticism,  worldly  organization,  moral  corruption,  spiritual  degen- 
eracy and  weakness.  The  church  seemed  to  think  that  the 
world  was  converted,  when  only  some  of  its  political  agencies 
had  been  captured.  The  splendid  triumphs  of  the  preceding 
ages  were  misunderstood  or  not  remembered.  God's  Word  was 
fading  from  the  minds  of  the  people.  Semi-political  machinery 
was  taking  the  place  of  Scriptural  knowledge,  free  and  intelli- 
Before  the  gent  activity,  and  spiritual  power.  Clouds  were 
Awakening,  gathering  over  the  sky.  The  long  night  was  set- 
ting in  which  was  to  last  for  centuries,  to  be  broken  only  by  the 
dawn  of  the  great  Reformation. 

But  throughout  this  long  and  tedious  night  there  were  some 
stars  in  the   heavens.     Not  all   Christians  had   forgotten  the 


424  THE    KINGDOM    OF    GOD    IN    AMERICA, 

promise  and  precept  of  the  IMaster,  nor  lost  the  inspiration  of 
the  Holy  Ghost.  If  the  "church,"  as  it  falsely  called  itself, 
was  asleep,  individual  Christians  here  and  there  were  awake, 
and  they  kept  the  torch  of  truth  and  prayer  from  being  com- 
pletely quenched.  These  Christians  were  for  the  most  part 
known  and  despised  as  heretics,  and  gathered  themselves  by 
degrees,  in  one  way  and  another,  into  unrecognized  and  perse- 
cuted bodies,  now  being  exterminated  or  their  name  extin- 
guished, now  struggling  on,  surviving  the  measures  devised  for 
their  destruction.  By  and  b)'-,  when  the  day  dawned  again,  in 
the  closing  decades  of  the  fifteenth  century  and  the  opening  of 
the  sixteenth,  these  calumniated  heretics  came  to  their  own 
inheritance,  and  it  was  seen  that  the  sacred  fire  had  been  kept 
burning  throughout  the  stormy  and  disastrous  night. 

The  Reformation  under  Luther  and  his  contemporaries  was 
in  its  essence  a  wide-spread  religious  revival,  for  which  the 
previous  generations  had  furnished  the  preparation.  Dr.  T.  M. 
Lindsay  (of  the  Free  Presbyterian  Church,  Scotland)  says  that 
"the  real  reformers  before  the  Reformation"  were  "the  men 
and  women  who  met  for  quiet  worship,  and  who  formally  united 
in  prayer  for  a  pentecostal  blessing,"  throughout  Germany  and 
Switzerland.  They  were  marked  by  intelligence,  often  by  rare 
scholarship,  by  sturdy  and  invincible  independence,  by  zealous 
loyalty  to  Christ  and  His  truth.  They  were  nicknamed  "  Old 
The  "Ana-  Evangelicals,"  afterward  "Anabaptists,"  and  were 
baptists."  the  spiritual  progenitors  of  the  Baptists  of  Europe 
and  America  to-day.  In  answer  to  their  prayers  "  God  gave  to 
His  Church  the  Pentecost  of  the  Reformation."* 

From  thisholy  ancestry  came  the  modern  Baptists,  and  from 
the  New  Testament  through  this  sacred  succession  came  their 
missionary  convictions,  principles,  methods,  and  activity.  The 
present  remarkable  era  of  foreign  missions  dates  from  October 
2,  1792,  when  William  Care)',  Andrew  Fuller,  and  their  associ- 
ates founded  the  "  Baptist  vSociety  for  Propagating  the  Gospel 
among  the  Heathen,"  at  Kettering,  England.  But  this  Society, 
and  the  movement  from  which  it  sprang,  had  its  antecedent 
and  accompanying  influences  in  the  revivals  of  the  period,  just 
as   the   Reformation   had.     These   were   numerous,  extended, 


*  Dr.  T.   M.   Lindsay  before  the  Pan-Presbyterian    Council,    Toronto, 
Canada,  September,  1892  (Official  Report). 


THE    BAPTIST    CHURCH.  425 

strong,  wide-reaching,  and  it  was  inevitable  that  they  should 
burst  forth  into  form  and  fruition.  "  The  great  religious  re- 
vival, starting  with  the  labors  of  the  Wesleys  and  Whitfield, 
gave  the  impulse  to  recent  modern  missions.  God  was  opening 
the  doors  to  the  nations,  and  the  period  had  dawned  which  He 
had  chosen  for  the  missionary  era."  "The  new  missionary  in- 
terest of  England  was  communicated  to  Germany ;  altho  at  first 
all  the  official  organs  of  the  church  assumed  a  hostile  attitude 
to  missions,  so  that  not  the  church  as  a  body,  but  detached  Christian 
circles,  took  up  the  matter."  * 

The  American  Revolution  was  preceded  and  followed  by 
wonderful  revivals  of  religion,  as  was  also  the  war  of  1812. 
These  to  a  great  extent  preserved  the  nation  from  the  demoral- 
izing influences  of  war,  and  protected  it  from  the  mighty  and 
malignant  infidelity  of  France,  then  seductively  popular  in  high 
places,  which  wrought  such  disaster  in  Europe  and  powerfully 
Revivals  and  affected  not  a  few  of  our  own  foremost  leaders. 
Missions.  Particularly,  these  revivals  flowered  out  into  the 
missionary  organizations  and  agencies  which  distinguish  the 
early  years  of  the  present  century. 

In  1810  the  American  Board  of  Commissioners  for  Foreign 

Missions  was  formed.     In  181 2  it  sent  out  its  first  company  of 

Dr.  and  Mrs.     missionaries  to  India.     Among  these  were  Rev. 

Judson.  Adoniram  Judson  and  his  wife  Ann  Hazeltine 
Judson.  On  their  ocean  journey,  while  studying  the  problems 
that  were  to  confront  them  in  the  practical  application  of  the 
Gospel  to  heathen  life,  Mr.  and  Mrs.  Judson  were  converted 
to  Baptist  views  of  the  ordinances  of  the  church,  and  after 
reaching  Calcutta  were  baptized  in  the  Baptist  chapel  there  by 
Rev.  William  Ward,  associate  of  William  Carey  and  Joshua 
Marshman,  the  notable  triumvirate  of  the  English  Baptist  mis- 
sion in  Serampore. 

The  baptism  of  the  Judsons  (September  6,  1 8 1 2)  was  followed 
in  a  few  weeks  by  that  of  Luther  Rice  (November  i)  at  the 
same  place  and  in  similar  circumstances.  Mr.  Rice  had  gone 
out  as  a  member  of  the  same  missionary  company  with  the 
Judsons,  but  in  another  ship.  Revolving  the  same  questions 
he  had  been  led  to  the  same  conclusions,  and  on  reaching  India 


*  Article  "Missions,"   by  Dr.  Gustav   Warneck,  in    the  Schaff-Herzog 
Encyclopedia." 


426  THE    KINGDOM    OF    GOD    IN    AMERICA. 

these  two  college-mates  and  Congregational  ministers  were  sur- 
prised to  find  that  during  the  voyage  they  had  been  transformed 
into  Baptist  brothers.  Mr.  Judson  remained  in  India,  to  estab- 
lish a  mission  somewhere  at  the  earliest  moment,  and  Mr.  Rice 
returned  to  the  United  States,  to  bring  the  stirring  intelligence, 
to  arouse  and  organize  Baptist  missionary  conviction,  and  to 
provide  for  the  men  and  the  work  thus  providentially  thrust 
upon  the  Baptists  here.  Thus  the  movement  got  its  earliest 
start,  its  shape,  and  direction. 

Not  that  missionary  sentiment  had  been  hitherto  wholly 
unknown  and  inoperative  among  the  Baptists  of  the  United 
States.  For  several  years  small  sums  of  money  had  been  find- 
ing their  way  into  the  treasury  of  the  English  Baptist  Society, 
and  letters  from  the  Serampore  missionaries,  republished  in 
Baptist  periodicals  here,  were  feeding  and  strengthening  the 
flame.  There  were  indeed  already  in  existence  a  few  small 
local  societies,  chiefly  in  New  England,  circulating  this  mis- 
sionary information,  encouraging  prayer  and  study,  and  collect- 
ing these  funds.  But  now  the  Baptists  of  America  were  sum- 
moned, as  by  the  voice  of  a  trumpet,  to  more  worthy,  systematic, 
organized  activity. 

And  who,  at  this  time,  were  the  Baptists  of  America?  The 
United  States  was  a  small  nation  and  the  Baptists  were  a 
Baptists  Few  feeble  folk.  There  were  i6  States  in  the 
in  Numbers.  Union,  with  a  population  of  5,000,000 — much 
less  than  the  present  population  of  either  New  York  or  Pennsyl- 
vania. The  nation  held  no  territory  beyond  the  Mississippi 
River.  George  Washington  had  been  dead  a  year,  and  John 
Adams,  the  second  President,  was  just  finishing  his  single 
term  of  office.  Seventeen  years  had  passed  since  the  close  of 
the  Revolutionary  War,  and  thirteen  years  since  the  adoption, 
with  much  opposition  and  by  a  very  scant  majority,  of  the  Fed- 
eral Constitution.  The  troubles  were  already  appearing  which 
led  to  the  war  with  England  in  181 2.  Travel  was  by  canal,  on 
horseback,  by  stage-coach,  on  foot,  and  in  sailing-vessels.  It 
required  a  week  for  a  swift  journey  from  Boston  to  Baltimore. 
England  was  from  four  to  eight  weeks  distant  from  New  York, 
and  the  voyage  to  India  required  over  four  months.  The 
Baptists  in  the  United  States,  at  the  close  of  the  year  1800,  pos- 
sibly numbered  90,000,  with  perhaps  900  churches  and  over 
1,000  ministers,  the  vast  majority  of  whom  were  wholly  un- 


THE    BAPTIST    CHURCH.  427 

educated.     There  were  2  Baptist  churches  in  Boston,  i  in  New 
York  city,  and  i  in  Philadelphia. 

There  are  in  Asia  alone  to-day,  as  the  fruit  of  our  mission- 
ary endeavors,  as  many  Baptist  churches  and  ministers,  and 
more  Baptist  church-members,  than  there  were  in  all  the  United 
States  when  Judson  first  sailed  for  India.  In  the  mean  time 
the  churches  at  home  have  increased  to  38,000,  with  25,000 
ministers,  and  a  membership  of  3,500,000.  That  is,  since  the 
nineteenth  century  came  in  the  population  of  the  United  States 
has  increased  thirteenfold,  while  the  Baptists  have  increased 
nearly  fortyfold.  In  other  words,  in  1801  the  ratio  of  Baptists 
to  the  total  population  of  the  nation  was  i  to  56;  in  1894  the 
ratio  is  i  Baptist  to  every  19  of  the  population. 

Thus  it  was,  in  the  conditions  and  circumstances  named  and 
suggested,  that  the  foreign  mission  work  of  American  Baptists 
began  to  crystallize  toward  a  national  society.  It  was  in  Feb- 
ruary, 1813 — precisely  one  year  from  the  time  that  they  had 
sailed  for  the  East — that  letters  were  received  in  Boston  an- 
nouncing the  conversion  to  Baptist  views  of  Mr.  and  Mrs.  Jud- 
son and  Mr.  Rice,  and  asking  what  the  Baptists  of  the  United 
Effect  of  States  would  do  about  it.  These  letters  came 
Judson's  not  only  from  the  missionaries  named,  but  from 
Change.  Dr.  Carey  and  his  associates  at  Serampore.  The 
influence  was  transforming.  Professor  Gammell,  in  his  admir- 
able History,  says  that  ''the  intelligence  which  they  contained 
spread  with  electric  rapidity,  and  imparted  to  the  spirit  of 
benevolence  and  the  sense  of  Christian  obligation  a  depth  and 
fervor  such  as  they  had  never  before  experienced."  That 
American  missionaries  in  the  East  had  become  Baptists,  and 
had  requested  to  be  received  and  supported  as  the  missionaries 
of  the  denomination  "  was  an  event  which  no  one  had  antici- 
pated, and  it  seemed  to  appeal  to  the  Christian  zeal  and  the 
sympathies  of  all  the  churches  with  a  power  that  could  not  be 
withstood.  It  swept  away  alike  the  prejudices  and  the  indif- 
ference with  which  the  subject  had  hitherto  been  regarded,  and 
presented  the  cause  of  Eastern  missions  as  a  matter  of  undoubted 
obligation,  of  transcendent  interest  to  every  one  who  loved  the 
Savior  and  was  attached  to  the  principles  and  modes  of  worship 
of  the  Baptists." 

Immediately  there  was  formed  in  Boston  "  The  Baptist  So- 
ciety for  Propagating  the  Gospel  in  India  and  other  Foreign 
Parts."     Within  a  few  months  other  local  societies,  with  similar 


428  THE    KINGDOM    OF    GOD    IN    AMERICA. 

intent,  were  formed  in  New  England  and  elsewhere.  At  first 
it  was  proposed  that  the  American  missionaries  should  labor  in 
connection  with  their  older  and  experienced  English  brethren, 
and  under  their  guidance,  all  expenditures  to  be  met  by  the 
American  churches.  The  English  Society,  wisely  for  all  con- 
cerned, declined  the  proposal.  They  were  entirely  willing  to 
adopt  the  American  missionaries  as  their  own,  but  they  were 
not  willing  to  attempt  a  joint  management  and  a  divided 
responsibility  as  to  funds,  the  selection  of  fields,  and  the  control 
of  the  work.  Rev.  Andrew  Fuller,  in  responding  for  the  Eng- 
lish Baptist  Society,  of  which  he  was  then  secretary,  urged 
iipon  the  American  Baptists  the  recognition  of  their  providential 
call,  the  assumption  of  its  full  responsibility,  and  the  establish- 
ment of  a  distinct  missionary  society  to  be  entirely  supported 
and  controlled  by  themselves.  The  logic  of  events,  which  is 
but  another  name  for  the  purpose  and  Spirit  of  God,  made  but 
one  decision  possible. 

The  National  Baptist  Society. 

Before  this  year  (1813)  ended,  Rev.  Luther  Rice  reached  the 
country.  He  at  once  set  about  his  work  of  diffusing  informa- 
tion, more  widely  awakening  the  missionary  spirit,  and  com- 
bining the  local  movements  that  had  sprung  up.  It  was  soon 
determined  that  a  national  meeting  of  Baptists  should  be  called, 
to  form  a  national  foreign  missionary  society.  Philadelphia 
was  named  as  the  place,  and  May  18,  1814,  as  the  date.  In 
these  days  of  rapid  transit,  countless  periodicals,  immense 
numbers,  and  a  surfeit  of  conventions,  we  can  have  a  very  faint 
notion  of  the  importance  and  significance  of  this  event,  and  of 
the  emotions  which  it  aroused.  The  Baptists  of  the  United 
States  had  never  before  undertaken  to  gather  their  representa- 
tives in  one  place  for  any  purpose  whatever.  They  did  not 
know  each  other,  nor  their  own  strength.  Very  few  of  the 
leaders  had  ever  seen  each  other.  The  solicitude,  the  high 
anticipations,  the  Christian  thankfulness,  the  earnest  prayers, 
which  preceded  and  attended  this  first  general  assembly  went 
far  toward  shaping  its  spirit,  its  action,  and  its  results. 

When  the  appointed  day  came  there  were  ^^  delegates  pres- 
ent— 26  ministers  and  7  laymen.  These  were  from  11  States, 
viz.:  New  York,  4;  New  Jersey,  8;  Pennsylvania,  8;  Massa- 
chusetts, Maryland,  Virginia,  South  Carolina,  2  each;    Rhode 


THE    BAPTIST    CHURCH,  429 

Island,  Delaware,  North  Carolina,  Georgia,  i  each;  and  i  from 
the  District  of  Columbia.  The  gathering  commanded  little 
public  attention,  and  perhaps  had  no  mention  in  the  lead- 
ing journals  of  the  day.  It  was  not  unlike,  in  this  regard, 
similar  movements  that  went  before  it,  as  the  formation  of  the 
illustrious  American  Board  of  Commissioners  for  Foreign  Mis- 
sions, at  Worcester,  Mass.,  four  years  earlier;  or  the  formation 
of  the  epoch-making  English  Baptist  Society  at  Kettering, 
twenty-one  and  a  half  years  before;  or  the  first  Christian 
prayer-meeting  in  Jerusalem,  just  after  the  ascension  of  Christ. 
Nor  was  it  unlike  these  events  in  the  divine  regard,  in  the  in- 
spiration of  the  Holy  Ghost,  and  in  its  bearing  upon  the  salva- 
tion of  the  world.  Those  who  assembled  to  ask,  in  reverence 
and  in  eagerness,  how  they  might  best  fulfil  the  commission  of 
Christ,  "Go  ye  into  all  the  world,  and  preach  the  Gospel  to 
the  whole  creation,"  might  well  comfort  themselves  with  the 
promise  of  Christ,  "  Lo,  I  am  with  you  always."  The  heavenly 
messengers  who  fly  with  swift  wings  upon  the  errands  of  their 
Lord  and  minister  with  delight  to  the  aspirations  and  the 
necessities  of  His  disciples,  hovered  over  this  company  of  con- 
secrated men.  However  it  might  be  ignored  or  disregarded 
by  the  political  and  social  leaders  of  the  day,  yet  there  was 
joy  on  earth  and  joy  among  the  angels  of  God. 

The  society  which  was  formed  under  these  auspices  was 
called  "  The  General  Missionary  Convention  of  the  Baptist 
Denomination  in  the  United  States  of  America  for  Foreign 
Missions."  The  preamble  to  the  elaborate  and  carefully  con- 
sidered constitution  recites  that  the  scope  and  purpose  of  the 
Society  are  for  "  carrying  into  effect  the  benevolent  intentions 
of  our  constituents,  by  organizing  a  plan  for  eliciting,  com- 
bining, and  directing  the  energies  of  the  whole  denomination 
in  one  sacred  effort  for  sending  the  glad  tidings  of  salvation 
to  the  heathen,  and  to  nations  destitute  of  pure  Gospel  light." 
A  convention  once  in  three  years  was  provided  for,  A  board 
of  managers  was  appointed,  "for  the  necessary  transaction  and 
dispatch  of  business  during  the  recess  of  the  said  convention," 
with  full  powers,  and  this  body  was  called  "  The  Baptist  Board 
of  Foreign  Missions  for  the  United  States."  The  headquarters 
of  the  board  were  fixed  at  Philadelphia,  and  Rev.  William 
Staughton,  D.D.,  of  that  city,  was  chosen  as  the  first  secretary. 
He  was  of  English  birth  and  education,  and  as  a  young  man 


43° 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


had  known  Drs.  Ryland,  Fuller,  Carey,  and  the  other  pioneers 
of  the  foreign  mission  work  in  England,  After  inquiry  into 
the  matter,  it  w^as  estimated  that  $5,050  might  be  relied  upon 
as  the  annual  income  of  the  board.  Mr.  and  Mrs.  Judson  were 
appointed  as  the  first  missionaries.  Mr.  Rice  was  also  ap- 
pointed, but  he  was  requested  to  remain  in  this  country  for  the 
present,  to  visit  the  churches  and  "  to  assist  in  originating 
societies  or  institutions  for  carrying  the  missionary  design  into 
execution."  Thus  this  divine  enterprise  was  launched  by  the 
favor  of  God  and  the  quickened  faith  of  His  people.  It  was 
to  voyage  through  unknown  seas,  laden  with  heavenly  gifts 
for  men,  and  was  to  make  discoveries  infinitely  beyond  the 
dreams  of  Columbus,  when  he  started  on  what  he  thought  was 
a  short  route  to  India. 

It  was  in  May  18,  1814,  and  the  days  following,  that  this 
Convention  did  its  work.  Nearly  a  year  before,  July  13,  1813, 
Obstacles  and  Mr.  and  Mrs.  Judson,  after  incredible  hardships, 
Opposition,  disappointments,  and  hindrances,  had  reached 
Rangoon,  Burma.  He  was  just  twenty-five  years  old  (born  Au- 
gust 9,  1788),  and  she  was  six  months  younger  (born  December 
22,  1789).  Upon  these  young  heads  and  hearts  had  come  blows 
and  burdens  that  might  well  have  prostrated  and  crushed  men 
of  the  largest  experience.  They  had  been  in  perils  of  land  and 
sea,  of  city  and  wilderness,  of  heatlien  and  pirates;  and  the 
most  disheartening  perils  were  from  those  who  ought  to  have 
befriended  them.  The  story  is  a  long  one,  and  we  can  not  tell 
it  here;  but  it  is  a  conspicuous  illustration  of  the  way  in  which 
God  works  His  wonders  in  the  world,  and  he  may  often  read  it 
who  delights  to  trace  the  divine  methods  by  which  the  king- 
doms of  this  world  are  becoming  the  Kingdom  of  Christ.  The 
English  East  India  Company,  which  then  controlled  all  the 
main  seaports  and  approaches  of  India  proper,  were  determined 
that  whoever  might  enter  their  territory.  Christian  missionaries 
should  be  rigidly  excluded.  They  were  afraid  that  "the  relig- 
ious excitement"  liable  to  be  produced  among  the  natives  by 
the  missionaries  "would  endanger  the  empire,"  so  that,  as  Dr. 
Carey  expressed  it,  in  their  judgment  "the  preaching  of  the 
Gospel  stood  in  much  the  same  light  as  committing  an  act  of 
felonv."  *     These  commercial  adventurers  in  India  pleaded  ex- 


*"Life  and  Times  of  Carey,  Marshman,  and  Ward,"  by  J.  C.  Marsh- 
lan,  p.  508;  see  the  entire  chapter. 


THE    BAPTIST    CHURCH.  43I 

pediency  for  their  brutal  conduct,  and  used  the  fact  that  war 
was  then  prevailing  between  the  United  States  and  England  as 
a  ground  for  their  discrimination  against  American  mission- 
aries. And  they  were  also  largely  sustained  by  public  senti- 
ment in  England  itself.  Only  a  few  years  had  passed  since  the 
coarse  attacks  of  Sydney  Smith  (in  The  Edinburgh  Revieit^  upon 
Missionaries  Dr.  Carey  and  his  associates,  and  the  evangel- 
Under  Ban.  ization  of  the  heathen  people  was  yet  under  the 
ban  of  leading  politicians,  Government  officials,  and  polite 
society.     But  these  obstacles  were  not  to  last  always. 

And  so  it  came  to  pass  that  by  compulsion  rather  than 
choice  the  Judsons  found  themselves  in  Rangoon.  Mr.  Judson 
writes:  "A  mission  to  Rangoon  we  had  been  accustomed  to 
regard  with  feelings  of  horror."  The  day  of  their  arrival  at 
that  place,  he  says,  "  we  have  marked  as  the  most  gloomy  and 
distressing^ that  we  ever  passed."  He  continues:  "Instead  of 
rejoicing,  as  we  ought  to  have  done,  in  having  found  a  heathen 
land  from  which  we  were  not  immediately  driven  away,  such 
were  our  weaknesses  that  we  felt  we  had  no  portion  left  here 
below,  and  found  consolation  only  in  looking  beyond  our  pil- 
grimage, which  we  tried  to  flatter  ourselves  would  be  short,  to 
that  peaceful  region  where  the  wicked  cease  from  troubling  and 
the  weary  are  at  rest."  But  they  commended  themselves  un- 
reservedly to  God,  soon  recovering  their  faith  that  He  was 
leading  them  and  guarding  them,  if  in  opposition  to  their  wills, 
certainly  in  fulfilment  of  His  own  wise  and  loving  purpose. 
Had  they  foreseen  the  new  horrors  that  were  to  come  with  the 
English-Burmese  war,  twelve  years  later,  the  loathsome  death- 
prisons  of  Ava  and  Oung-pen-la,  and  all  the  intervening  terrors, 
perhaps  their  hearts  would  have  failed  them.  But  the  knowl- 
edge of  these  things  was  graciously  withheld  until  they  were 
prepared  to  endure  them ;  and  thus  they  survived  these  also, 
altho  Mrs.  Judson  was  so  exhausted  by  privation,  heroic  exer- 
tion, anxiety,  and  cruelty  that  she  died  soon  after,  at  the  early 
age  of  thirty-seven  years.  Let  us  here  take  a  single  sentence 
from  the  authentic  record  of  this  remarkable  woman,  the  peer 
of  the  noblest  by  virtue  of  her  mental  and  moral  strength,  her 
refinement  and  quiet  dignity,  her  sublime  Christian  faith,  joy- 
ful sacrifice,  and  fruitful  achievement  in  many  lines  of  service. 
It  is  said  of  her; 

"  She  followed  her  husband  from  prison  to  prison,  minister- 


432  THE    KINGDOM    OF    GOD    IN    AMERICA. 

ing  to  his  wants,  trying  to  soften  the  hearts  of  his  keepers,  to 
mitigate  his  sufferings,  interceding  with  [native]  Government 
officials,  or  with  members  of  the  [native]  royal  family.  For  a 
year  and  a  half  she  thus  exerted  herself,  walking  miles  in  feeble 
health,  in  the  darkness  of  the  night  or  under  a  noonday  tropical 
sun,  much  of  the  time  with  a  babe  in  her  arms." 

United  Work  for   Thirty   Years. 

But  the  work  was  now  organized  at  home  and  the  mission 
established  in  Burma,  and  we  may  rapidly  sketch  the  course  of 
events  for  the  next  thirty  years.  As  was  inevitable  in  a  new 
experiment,  with  strange  surroundings  and  untried  workers, 
there  were  mistakes,  disappointments,  delays.  But  the  heart 
was  right  and  the  purpose  strong,  and  God  was  certainly 
directing  the  enterprise  which  He  had  inspired.  Wisdom 
came  with  experience,  and  by  slow  degrees  the  churches 
learned  something  of  liberality.  For  the  first  ten  years  after 
the  organization  of  the  Triennial  Convention  (1815-1825)  the 
average  annual  receipts  were  $8,670.79;  for  the  second  decade 
{1825-1835)  the  annual  average  was  $17,427.50;  for  the  third 
decade  (1835-1845)  the  average  was  $51,289.39.  The  total 
amount  raised  for  this  period  of  thirty  years  was  $773,876.80, 
and  this  came  from  all  the  Baptists  of  the  United  States,  as  the 
division  between  North  and  South  did  not  occur  until  1845. 
This  total  sum  is  about  equal  to  the  present  annual  expenditure 
of  the  American  Baptist  Missionary  Union  alone,  and  is  con- 
siderably less  than  the  amount  raised  by  the  Union  in  the 
single  year  of  1892-93,  which  was  (including  a  few  thousand 
dollars  of  conditional  trust  funds  and  the  gifts  of  the  women's 
auxiliary  societies)  $977,841.46. 

During  these  thirty  years  the  Baptists  in  the  United  States 
had  increased  from  about  200,000  in  18 15  to  about  670,000  in 
Dr.  Judson's  1845.  Surely  they  had  not  yet  learned  to  de- 
Example,  vise  very  liberal  things  for  foreign  missions,  as 
their  gifts  for  this  object  in  the  last-named  year  was  less  than 
ten  cents  per  member.  In  this  regard  also  Dr.  Judson  was  to 
set  them  a  shining  example.  (The  honorary  degree  of  Doctor 
of  Divinity  was  conferred  upon  him  by  Brown  University  in 
1823).  "At  the  close  of  1828  Dr.  Judson  sent  to  the  board  the 
compensation  he  received  from  the  British  Government  for  his 
services  as  translator,  interpreter,  and  diplomat,  at  the  termina- 


THE    BAPTIST    CHURCH. 


433 


tion  of  the  British-Burmese  war,  and  with  it  what  he  had  taken 
to  Burma  of  his  own  private  property,  the  whole  amounting  to 
$6,000,  the  most  munificent  gift,  considering  all  the  circum- 
stances, which  the  board  ever  received.  Shortly  after  this  Dr. 
Judson  requested  the  board  to  deduct  one  tenth,  and  subse- 
quently one  fourth  more,  from  the  slender  stipend  he  received ; 
and  with  such  an  example  of  self-sacrifice  before  them,  the 
American  Baptists  could  not  avoid  giving  in  a  more  liberal 
fashion."*  What  made  this  example  almost  startling  in  its 
beneficence — a  veritable  rebuke  altho  not  intended  as  such, — 
was  that  just  at  this  period,  for  several  years,  the  contributions 
at  home  had  been  very  small,  because  of  some  dissensions,  and 
a  general  apathy  consequent  upon  the  slow  progress  of  the  work 
abroad,  and  the  removal  of  the  board  from  Philadelphia,  first 
to  Washington,  D.  C,  and  then  to  Boston;  so  that  in  1829, 
when  they  reached  almost  the  lowest  point  in  the  history  of  the 
movement,  the  receipts  were  only  $6,704  from  more  than  350,000 
Baptists, — less  than  the  single  gift  of  Dr.  Judson  out  of  his  pov- 
erty and  privation ! 

Undoubtedly  the  work  abroad  did  seem  to  advance  very 
slowly.  The  obstacles  were  very  great.  The  difficulties  of  the 
language  were  formidable.  The  modes  of  thought  of  the  peo- 
ple were  wholly  unlike  anything  the  missionaries  had  ever 
encountered.  The  Burmese  were  strangely  unmoved  and  ap- 
parently immovable.  June  27,  1819 — itiore  than  six  years  after 
the  beginning  at  Rangoon,  the  first  convert  from  the  Burmans, 
Moung  Nau,  was  baptized.  There  had  been  seed-sowing  in 
private,  and  the  conquest  of  the  language  and  the  translation 
of  the  Bible  had  been  begun.  In  the  first  fifteen  years,  up  to 
the  close  of  1827,  the  whole  number  of  baptisms  was  only 
twenty-two.  But  a  time  of  enlargement  was  at  hand  after  this 
Reward  of  severe  trial  to  the  faith  and  fidelity  of  the  mis- 
Fidelity,  sionaries  on  the  field  and  of  the  great  denomina- 
tion of  Christians  who  had  undertaken  to  support  them. 

Reinforcements  began  to  arrive  as  early  as   1816.     Other 

stations  were  opened.     In  December,  1825,  Mr.  and  Mrs.  George 

Dana  Boardman  reached  the  field,  and  soon  the 

Karens  were  discovered — a    timid  native   race, 

scattered  through  the  mountains  and  forests,  cruelly  oppressed 

*  "Encyclopedia  of  Missions,"  vol.  i.,  p.  45. 
28 


434  THE    KINGDOM    OF    GOD    IN     AMERICA. 

by  the  Burmese,  without  a  written  language,  but  with  marvel- 
ous traditions,  susceptible  and  eager  to  learn,  among  whom  a 
vast  work  was  to  be  accomplished.  Mr.  Boardman  saw  forty 
or  fifty  of  them  baptized  before  his  early  death  in  1831.  Mr. 
Jonathan  Wade  in  1832  reduced  their  language  to  written  form 
and  began  the  publication  of  elementary  books,  tracts,  etc.  In 
five  years  from  1840  Mr.  E.  L.  Abbott  baptized  more  than  3,000, 
and  at  the  close  of  1847  there  were  more  than  6,000  Karen 
church-members.     This  is  recorded  concerning  them: 

"These  converts  from  the  first  showed  a  rare  spirit  of  liber- 
ality.     Rev.  Cephas  Bennett,  writing  from  Tavoy  in  1848,  esti- 
Karen  mates  that  the  Karen  Christians  of  that  district 

Liberality.  were  giving  more  than  twice  as  much  in  propor- 
tion to  their  ability  as  the  Baptists  in  America.  The  Karen 
churches  connected  with  the  Sandoway  Karen  mission,  which 
were  chiefly  located  in  the  Bassein  district  of  what  was  then 
Burma  proper,  were  reported  as  having  nearly  all  built  them- 
selves houses  of  worship.  Some  churches  already  entirely  sup- 
ported their  own  pastors;  and  in  1848  forty  native  assistants 
were  supported  at  a  cost  of  only  600  rupees  (about  $200)  to  the 
mission  funds.  At  their  meeting  in  1848  the  Karen  pastors  of 
the  Bassein  district  resolved  that  they  would  relinquish  all  as- 
sistance from  mission  funds  and  depend  wholly  upon  their 
churches— a  rule  which  has  been  adhered  to  in  that  mission  to 
the  present  time"  ("Official  Hand-Book,"  1892). 

The  Karens  seemed  nearer  the  Kingdom  of  God  than  the 
bolder  and  domineering  Burmese.     Dr.  Francis  Mason  said: 

"  I  presume  I  have  preached  the  Gospel  to  more  Burmans 
than  Karens,  and  I  find  that  I  have  baptized  about  fifty  Karens 
to  one  Burman ;  the  Burmans  are  our  Pharisees  and  Sadducees, 
the  Karens  our  publicans  and  sinners." 

Mission  extension  had  manifestly  begun.  The  year  1834 
witnessed  a  further  enlargement  of  operations.  A  company  of 
Enlargement  fifteen  sailed  from  Boston,  July  2,  the  largest 
of  the  Work,  number  that  the  board  had  sent  at  any  one  time. 
This  party  included  Mr.  and  Mrs.  Wade,  who  were  returning 
after  a  brief  visit  to  this  country — a  visit  that  had  been  very  use- 
ful in  the  results  produced  b)''  their  intercourse  with  the  churches. 
They  had  with  them  two  natives,  a  Burman  and  a  Karen,  whose 
presence  here  attracted  large  attention.  At  Augusta,  Ga.,  they 
had  met  two  converted  Cherokee  Indians,  also  ordamed  Baptist 
ministers.      "  It  was  the  first  time  in  the  history  of  the  world 


THE    BAPTIST    CHURCH.  435 

that  representatives  of  these  ancient  aboriginal  races,  dwelling 
on  opposite  sides  of  the  globe,  had  met  together  in  the  sympa- 
thies of  a  common  faith,  and  joined  in  common  acts  of  Christian 
worship."  In  this  company  of  outgoing  missionaries  were 
others  whose  names  are  now  very  familiar — Vinton,  Dean, 
Comstock,  Osgood.  In  1835  another  party  of  fourteen  mission- 
aries went  forth,  and  with  them  sailed  Rev.  Howard  Malcom, 
who  was  sent  as  a  deputation  by  the  Board  to  visit  all  the  mis- 
sion stations,  consult  with  the  workers,  and  ascertain  the  best 
Among  the  locations  for  new  missions  and  the  best  methods  of 
Telugus.  prosecuting  the  great  enterprise.  He  assisted  in 
planting  a  mission  among  the  Telugus,  whose  growth  in  these 
later  years  has  been  so  remarkable. 

Now  followed  within  a  few  years  the  beginning  of  the  Gos- 
pel in  Arakan,  Assam,  southern  India,  China;  and  a  few  places 
at  least,  especially  among  the  Karens,  were  taking  on  some- 
thing of  the  form  of  evangelized  communities.  There  were 
Christian  homes  and  schools  and  churches.  There  had  been 
Christian  deaths  and  Christian  burials.  Both  missionaries  and 
converts  had  passed  through  terrible  persecutions,  and  the 
power  of  God's  grace  in  Christian  character  had  been  tried  as 
by  fire,  and  had  proven  its  divine  quality. 

It  would  be  gratifying  and  instructive  if  we  could  dwell  in 
some  detail  upon  the  various  labors  which  have  been  so  imper- 
fectly indicated  ;  but  in  our  restricted  space  this  is  impossible. 
There  was  much  of  routine  in  these  labors,  and  not  a  little  of 
monotony,  loneliness,  and  drudgery.  It  was  elementary  and 
foundation  work,  vastly  important  even  if  sometimes' irksome; 
and  it  was  done  for  God,  in  a  spirit  of  joy.  He  greatly  blessed 
it,  and  the  full  fruition  of  it  is  in  the  centuries  yet  to  come. 
There  was  the  simplifying  of  the  Gospel,  to  gain  for  it  an  en- 
trance into  the  darkened  minds  of  these  lowly  and  degraded 
"children  of  nature."  There  was  preaching  to  congregations, 
to  little  groups,  to  individuals,  from  village  to  village,  from 
house  to  house.  There  were  schools  of  the  most  rudimentary 
sort,  to  open  by  very  slow  degrees  to  these  forgotten  souls  the 
path  of  knowledge,  human  and  divine.  There  was  the  mastery 
of  strange  languages,  often  reducing  them  for  the  first  time  to 
written  form,  constructing  grammars  and  lexicons,  translating 
into  them  the  sciences  of  man  and  the  Word  of  God.  There 
was  the  patient  dealing  with  the  ignorant,  the  dull,  the  way- 


436  THE    KINGDOM    OF    GOD    IN    AMERICA. 

ward,  and  the  vicious;  watching  for  the  first  indication  of 
spiritual  life,  and  fostering  it  as  a  bruised  reed  or  a  faintly 
glowing  wick.  There  was  iteration  and  reiteration,  the  un- 
wearied tenderness  and  faithfulness  of  Christ;  and  there  was 
Gospel  the  unspeakable  delight  of  watching  the  formation 
Triumphs,  of  His  image  in  many  an  unlikely  heart.  It  was 
the  old,  old  story,  ever  new  and  full  of  a  holy  and  resistless 
fascination,  the  story  of  the  toils  and  triumphs  of  the  Gospel. 

Period  of  Divided   Work. 

The  year  1845  marks  an  important  epoch  in  the  missionary 
work  of  American  Baptists.  Hitherto  the  denomination  of  the 
entire  country  had  cooperated  in  the  service.  But  the  divisive 
influence  of  slavery  was  beginning  to  be  felt  among  Baptists  as 
well  as  elsewhere,  and  the  tendencies  were  showing  themselves 
that  ripened  into  the  war  of  1861-65.  The  baleful  presence 
intruded  itself  into  the  holiest  activities.  Finally  the  Baptist 
State  Convention  of  Alabama  asked  the  Acting  Board  of  the 
national  Society  to  give  an  "  explicit  avowal  that  slaveholders 
are  eligible  and  entitled  equally  with  non-slaveholders"  to  all 
official  appointments,  as  agents,  missionaries,  etc.  The  Board 
answered  that,  by  the  constitution  all  members  of  the  Conven- 
tion were  entitled  to  the  same  consideration  and  treatment; 
but  that  there  might  be  no  uncertainty  in  the  matter,  they 
went  on  to  declare  expressly:  "  If  any  one  should  offer  himself 
as  a  missionary  having  slaves,  and  should  insist  on  retaining 
them  as  his  property,  the  Board  could  not  appoint  him."  The 
Southern  constituents  of  the  national  society  at  once  withdrew, 
and  formed  the  Southern  Baptist  Convention,  of  which  we  shall 
speak  a  little  further  on  in  this  chapter.  The  Board  of  Mana- 
gers, representing  the  Northern  churches,  and  being  in  posses- 
sion of  the  organization,  called  a  special  meeting  in  Philadelphia, 
in  September,  and  summoned  an  extra  session  of  the  General 
Convention,  to  be  held  in  New  York,  in  the  Baptist  Tabernacle, 
on  "the  third  Wednesday  in  November,  at  ten  o'clock." 

American  Baptist  Missionary  Union. 

The  "American  Baptist  Missionary  Union"  was  formed,  a 
new  constitution  was  adopted,  annual  sessions  were  provided  for, 
and  some  modifications  of  method  were  instituted.     A  debt  of 


THE    BAPTIST    CHURCH.  437 

$40,000  was  paid.  All  the  missionaries  in  the  field,  with  one 
exception,  took  service  with  the  new  society,  and  the  modern 
era  was  fully  inaugurated. 

In  this  same  year  (October  15,  1845)  Dr.  Judson  arrived  in 
Boston.  It  was  his  first  return  to  the  United  States  since  his 
Dr.  Judson's  departure  for  India  in  181 2.  What  amazing 
Visit  Home,  changes  had  taken  place  in  these  thirty-three 
years!  Dr.  Judson  and  his  Baptist  brethren  were  wholly  un- 
known to  each  other  "  by  face. "  He  had  joined  their  ranks  since 
leaving  the  country,  and  they  had  assumed  the  care  of  him  and 
his  work  by  the  manifest  command  and  providence  of  God. 
The  nation  had  grown,  in  numbers  and  in  all  the  elements  of 
civilization,  with  astonishing  rapidity.  The  denomination  had 
increased  and  improved  with  still  greater  rapidity.  The  en- 
largement of  the  foreign  mission  enterprise,  notwithstanding 
hindrances  and  disappointments  and  apparent  disasters,  was 
most  surprising  and  impressive  of  all.  In  this  third  of  a  cen- 
tury the  nation  had  grown  from  17  States  and  a  population 
of  7,500,000  to  28  States  and  nearly  20,000,000  people.  The 
Baptists  had  multiplied  from  2,100  churches  and  173,000 
members  to  more  than  8,000  churches  and  more  than  650,000 
members.  And  the  Baptist  evangelization  in  Asia  had 
started  with  nothing  but  governmental  hostility,  the  dark- 
est heathenism,  and  the  promises  of  God,  and  it  could  now 
rejoice  in  8  missions,  85  stations  and  out-stations,  75  mission- 
aries, 142  native  helpers,  84  churches,  over  7,000  members, 
1,500  baptisms  in  one  year,*  and  more  than  $80,000  (beginning 
with  1845)  coming  annually  into  the  missionary  treasury. 
There  had  also  been  noteworthy  achievements  in  the  transla- 
tion of  the  Scriptures,  and  in  the  creation  and  circulation  of  a 
native  literature,  and  in  the  establishment  of  schools.  Such 
comparisons  indicate,  inadequately  indeed  and  yet  vividly,  the 
mighty  advances  of  this  divine  movement.  Other  denomina- 
tions of  evangelical  Christians  could  exhibit  similar  records  and 
results,  which  made  the  general  religious  progress  all  the  more 
remarkable.      What  had  God  wrought! 

At  the  special  meeting  of  the  Convention  in  New  York  city, 
November,  1845,  already  mentioned,  Dr.  Judson  was  present. 

*  These  figures  are  from  the  official  returns  of  1848,  which  would  show 
the  facts  as  they  were  a  year  or  two  before. 


438  THE    KINGDOM    OF    GOD    IN     AMERICA. 

Professor  Gammell  gives  11s  this  picture  of  the  memorable 
incident: 

"The  venerable  missionary  was  introduced  to  the  Con- 
vention, in  an  impressive  manner,  by  Rev.  Dr.  Spencer  H. 
Cone,  and  was  welcomed  by  the  president  of  the  board,  Rev. 
Dr.  Francis  Wayland,  in  an  address  of  great  eloquence  and 
beauty,  to  which,  with  a  feeble  voice,  he  made  a  brief  and 
touching  response.  The  scene  was  one  of  subduing  interest, 
and  will  never  be  forgotten  by  those  who  beheld  it.  Hundreds 
were  gazing  for  the  first  time  upon  one,  the  story  of  whose 
labors  and  sorrows  and  sufferings  had  been  familiar  to  them 
from  childhood,  and  whose  name  they  had  been  accustomed  to 
utter  with  reverence  and  affection  as  that  of  the  pioneer  and 
father  of  American  missions  to  the  heathen.  They  recalled 
the  scenes  of  toil  and  privation  through  which  he  had  passed, 
they  remembered  the  loved  ones  with  whom  he  had  been  con- 
nected, and  their  bosoms  swelled  with  irrepressible  emotions  of 
gratitude  and  delight." 

Dr.  Judson's  voice  would  not  permit  him  to  address  public 
meetings,  but  he  was  present  at  a  few  gatherings,  being  affec- 
Judson's    Last  tionately  welcomed  wherever  he  went.      In  June, 
Days.  1846,  he  returned  to  Burma,  accompanied  by  sev- 

eral new  missionaries.  He  resumed  his  work  for  a  few  years 
longer,  and  died  at  sea,  while  on  a  voyage  for  his  health,  April 
12,  1850.  In  his  ocean-tomb  the  body  will  rest  until  the  sea 
gives  up  its  dead.     Meanwhile  the  great  work  goes  on. 

Changed  Conditions  of  Missionary  Labor. 

The  outward  conditions  of  missionary  labors  have  greatly 
changed  in  these  later  years.  Some  political  and  literary 
opposition  is  encountered  in  certain  quarters,*  as  might  be 
expected,  by  men  who  are  theoretically  and  practically  hostile 
to  experimental  Christianity ;  but  there  is  no  longer  an  organ- 
ized prohibition  of  the  introduction  and  preaching  of  the  Gos- 
pel in  non-Christian  countries.  The  blessings  of  missionary 
agencies  in  benefiting  the  native  races,  bodily,  mtellectually, 
spiritually,  are  so  very  manifest  that  the  favorable  verdict  of 
Christendom  has  been  won,  and  political  and  commercial  lead- 
ers, even  if  personally  unfriendly,  are  compelled  to  respect  the 

*  Occasionally  a  tourist  through  Eastern  lands  exposes  his  ignorance  of 
Christianity  and  his  dislike  of  missionaries  in  a  letter  to  the  public  jour- 
nals, or  in  an  ephemeral  book  of  travels. 


THE    BAPTIST    CHURCH.  439 

general  judgment.  The  nations  and  races  of  the  world  are 
therefore  open  to  the  Christian  missionary,  and  the  churches 
may  send  their  messengers  everywhere.  Indifference,  annoy- 
ance, hardship,  persecution,  are  still  to  be  met  with,  in  Asia  as 
in  America,  and  will  not  cease  until  the  carnal  human  heart 
becomes  the  regenerated  heart;  but  the  legalized  and  almost 
invincible  barriers  that  confronted  the  first  missionaries  have 
been  leveled  to  the  ground,  and  complete  victory  awaits  the 
faith  and  fidelity  of  God's  people.  Asia  is  now  largely  in 
political  control  of  European  governments  or  subject  to  Euro- 
pean influence,  and  international  treaties  protect  the  mission- 
aries, as  does  also  public  sentiment.  The  same  is  substantially 
true  of  Africa.  The  occupation  of  the  world  by  the  churches 
of  Christ  ought  not  to  be  much  longer  delayed. 

Mission    Work  in  Burma. 

The  missions  of  the  American  Baptists,  first  established  in 
Burma,  have  moved  both  eastward  and  westward.  Burma 
itself  still  remains  in  many  respects  the  most  important  and 
interesting  field.  It  is  "  peculiarly  Baptist  mission-ground  ;  no 
evangelical  work  of  any  amount  is  carried  on  in  that  country 
except  by  American  Baptists."  Burma,  now  under  English 
control,  is  a  little  larger  in  area  than  the  State  of  Texas,  or 
about  six  times  the  size  of  Pennsylvania.  The  population  is 
estimated  to  be  8,100,000,  of  whom  6,000,000  are  Burmans. 
The  province  "  probably  contains  a  more  varied  population  than 
any  other  territory  of  similar  extent  in  the  world."  There  are 
about  47  different  races  in  the  country,  and  most  of  these  have 
been  reached,  to  a  greater  or  less  degree,  by  the  missionaries. 
"Some  missionary  work  is  also  being  done  among  the  500,- 
000  natives  of  India  and  China  who  have  come  to  Burma  for 
the  sake  of  the  higher  wages  prevailing  there  and  the  less 
crowded  condition  of  the  country."  In  Burma  there  are  now 
25  Baptist  mission-stations  (one  third  of  the  number  in  all 
Asia),  including  the  great  centers  of  Rangoon,  Maulmein,  Bas- 
sein,  Toungoo,  Henzada,  Mandalay.  These  stations  are  occu- 
pied by  148  missionaries  and  600  native  preachers  and  teachers. 
There  are  600  churches,  with  over  33,000  members,  and 
the  baptisms  in  1893  were  more  than  2,400.  There  were 
also  456   schools,    attended   by   more   than    12,000    pupils.      At 


44°  THE    KINGDOM    OF    GOD    IN     AMERICA. 

the  head  of  the  educational  work  are  the  Theological  Semi- 
nary and  the  College,  the  latter  located  in  Rangoon,  and 
the  former  at  Insein,  a  suburb  of  the  same  city,  and  both  in 
a  flourishing  condition.  In  Rangoon  also  the  first  mission 
printing-press  was  established  in  1829,  from  which  the  work  of 
printing  and  publishing  has  been  widely  extended  in  every 
direction. 

The  prospects  of  the  missions  in  Burma  were  never  more 
promising  than  at  the  present  time.  This  is  true  of  the  Bur- 
Present  Out-  mese  themselves,  who  have  been  so  much  more 
look  in  Burma,  difficult  to  reach  than  the  other  races,  especially 
the  Karens.  The  Burmese  are  Buddhists,  and  their  native 
king  has  always  been  regarded  as  the  chief  patron  of  their  re- 
ligion. But  this  king  has  been  dethroned,  and  the  English 
are  in  possession  of  the  Government.  This  has  proved  a  seri- 
ous blow  to  the  native  heathenism,  and  the  people  are  more 
willing  to  listen  to  the  Gospel.  It  would  be  a  pleasure  to  name 
the  noble  workers  in  this  field,  so  many  of  whom  are  personal 
friends  of  the  writer,  but  the  limits  of  space  are  inexorable. 
From  the  veterans  like  Dr.  Brayton  (appointed  1837),  Mrs. 
Ingalls  (185 1),  Dr.  and  Mrs.  Cross  (1844),  Dr.  and  Mrs.  Rose 
(1853),  Dr.  and  Mrs.  Bunker  (1865),  down  to  the  latest  arrivals, 
like  Mr.  and  Mrs.  E.  N.  Harris  (1893),  who  are  themselves 
children  of  missionaries,  they  are  all  worthy  of  our  remem- 
brance, our  prayers,  and  our  hearty  support. 

■  Assam  lies  north  and  east  of  Burma,  being  a  province  of 
British  India,  watered  by  the  Bramahputra  River,  and  reach- 
ing up  to  the  lofty  Himalaya  Mountains,  which  separate  Assam 
from  Tibet.  It  has  the  same  area  as  the  State  of  New  York, 
and  its  population  is  about  1,000,000  less  than  New  York 
(5,476,833),  and  is  composed  of  many  races.  Missionary  work 
began  here  in  1836,  the  chief  purpose  at  first  being  to  use  As- 
sam as  a  thoroughfare  to  China,  which  joins  it  on  the  East; 
but  China  has  been  reached  by  other  routes  and  methods,  and 
Assam  is  being  evangelized  for  its  own  sake.  Sibsagor,  Now- 
gong,  Gauhati,  Zura,  are  the  stations  best  known,  and  the 
familiar  names  in  the  early  annals  of  the  missions  are  Nathan 
Brown,  Barker,  Bronson,  Danforth,  Stoddard,  and  their  wives. 
There  are  now  in  Assam  8  missions,  40  missionaries,  31  native 
preachers,  32  churches,  with  3,469  members,  of  whom  553  were 
baptized  in  1893. 


THE    BAPTIST    CHURCH.  44I 

Baptist  Missions  in  China. 

China  (in  which,  for  convenience,  we  may  include  Siam)  is 
in  many  respects  the  most  difficult  of  mission-fields.  To  quote 
the  last  annual  report  of  the  Missionary  Union: 

"The  evangelization  of  the  great  empire  of  China  is  more 
and  more  absorbing  the  attention  of  the  Protestant  Christian 

Appalling  world  It  is  the  stronghold  of  Satan's  dominion 
Difficulties  of    over  Asia's  millions.     The  obstacles  to  the  in- 

the  Field.  troduction  of  the  Gospel  are  simply  appalling, 
and  but  for  the  divine  command  and  promise  would  render 
the  attempt  nothing  less  than  foolhardy  and  Utopian.  The 
Lord  Jesus,  however,  has  not  excepted  China  in  promulga- 
ting His  last  commission,  and  notwithstanding  the  hostility, 
the  conservatism,  the  carnality,  the  inveterate  apathy  of  its 
millions,  notwithstanding  the  tenacious  hold  upon  them  of 
systems  and  superstitions  antedating  Christianity,  the  assured 
presence  and  leadership  of  the  Great  Captain  of  our  salvation  is 
the  absolute  guaranty  that  even  China  shall  yet  become  obedi- 
ent unto  Christ.  In  this  faith  we  have  been  sending  forward 
reenforcements  during  this  past  year,  and  seeking  points  of 
vantage  where  to  establish  our  forces." 

China  is  larger  in  area  than  the  United  States  (4,000,000 
square  miles),  and  has  about  six  times  the  population  (nearly 
400,000,000).  This  gives  to  this  immense  and  populous  empire 
one  thirteenth  of  the  land  surface  of  the  globe,  and  more  than 
one  fourth  of  all  its  people. 

Siam  has  310,000  square  miles,  and  a  population  of  nearly 

6,000,000.     The  American  Baptists  began  their  missions  among 

Beginning  in    the  Chinese  in  Siam,  at  Bangkok,  the  capital,  in 

Siam.  July,    1835.     The  pioneer  missionary  was  Rev. 

Dr.  William  Dean,  who  is  still  living  at  the  venerable  age  of 
eighty-seven  years.  In  1842  he  removed  to  Hongkong,  where  a 
church  was  organized  a  year  later.  In  1859  the  center  of  this 
work  for  southeastern  China  was  transferred  to  Swatow,  which 
has  become  one  of  our  strongest  missions.  At  the  head  of  activi- 
ties here  is  the  well-known  Rev.  Dr.  William  Ashmore,  who  en- 
tered the  service  in  1850,  and  who  is  now  ably  seconded  by  his 
son  and  a  strong  corps.  Mission  work  in  China  may  be  very 
difficult,  but  it  is  not  impossible.  A  missionary  writing  in  an 
English  religious  journal,  August,  1894,  says: 

"  I  could  walk  from  Canton  to  Shanghai,  over  800  miles,  not 
traveling  more   than    20  miles  a  day,    and   could   sleep  every 


442  THE    KINGDOM    OF    GOD    IN    AMERICA. 

night   in  a  village  or  town   that    has  a  little   Christian    com- 
munity." 

Ningpo  is  the  headquarters  of  our  work  for  central  eastern 
China.  Rev.  Josiah  Goddard  and  Dr.  D.  J.  MacGowan  began 
the  mission  in  1842.  Rev,  E.  C.  Lord  and  Rev.  M.  J.  Knovvl- 
ton  wrought  efficiently  in  this  field  for  twenty  years;  and  the 
wives  of  all  these  men  deserve  equally  honorable  mention  for 
their  faithful  and  fruitful  devotion.  Rev.  J.  R.  Goddard,  son 
(/f  the  pioneer  of  fifty  years  ago  (whose  wife  is  the  daughter  of 
Dr.  Dean),  continues  the  work,  with  a  band  of  earnest  associa- 
tes. In  the  same  part  of  the  empire  there  are  missions  at 
Shaohing,  Kinwha,  Huchau,  and  other  points. 

A  recent  enterprise  of  holy  boldness  and  large  promise  is 
the  mission  in  western  China  established  in  1889  by  Rev. 
William  Upcraft  and  Mr.  George  Warner.  The  principal  sta- 
tion is  at  Sui-fu,  on  the  upper  Yangtze-Kiang  (River),  perhaps 
1,500  miles  from  its  mouth,  in  Sz-chuan,  the  most  western 
province  of  China,  containing  40,000,000  of  people.'  This  mis- 
sion was  strengthened  by  a  dozen  new  missionaries  last  year, 
and  they  will  distribute  themselves  through  the  province. 
Extension  in  Sui-fu  is  about  500  miles  due  east  from  our  chief 
Western        stations  in  Assam.      About  midway  between  Sui- 

China.  f^  and  Ningpo  is  the  important  new  mission-sta- 

tion of  Hangkow,  also  on  the  Yangtze  River. 

We  have,  therefore,  in  China  11  missions,  80  missionaries, 
50  native  preachers,  20  churches,  more  than  1,500  church-mem- 
bers, and  88  baptisms  in  1893.  "One  half  the  heathen  world 
is  in  the  Chinese  Empire,  and  in  proportion  to  its  importance 
and  probable  influence  on  the  nations  of  the  East,  American 
Baptists,  as  well  as  others,  may  wisely  and  greatly  extend  their 
operations  there,  as  divine  Providence  opens  the  way." 

Baptist  Missions  in  Japan. 

Japan  is  just  now  attracting  afresh  the  gaze  of  the  world. 
We  are  writing  while  the  war  with  China  is  in  progress,  with 
poor  Korea,  the  "hermit  nation,"  as  the  prize  for  the  con- 
queror. On  the  day  that  these  lines  are  written  a  cable  dis- 
patch from  London,  September  24,  1894,  says  that  the  London 
Times  newspaper  of  the  same  date  publishes  a  leading  article, 
in  which  it  affirms  that  Japan  has  already  effected  enough  to 


THE    BAPTIST    CHURCH.  443^ 

convince  intelligent  men  the  world  over  that  henceforth  they 
must  reckon  with  a  new  power  in  the  far  East;  that  a  new  state 
has  taken  her  rank  in  the  hierarchy  of  nations,  and  that  her 
voice  can  no  longer  be  ignored  in  their  councils.  The  bearing 
of  this  upon  missionary  work  is  obvious,  and  its  significance 
will  not  be  lost  upon  the  missionaries  in  the  field  nor  upon  the 
leaders  at  home.  Even  if  the  expectations  of  politicians  and 
commercial  traders  are  premature  and  over-sanguine,  there  can 
be  no  doubt  of  the  tendencies  of  forces  and  movements  among 
this  wonderful  people.  Japan  has  an  area  of  147,000  square 
miles  (about  the  size  of  Montana),  and  a  population  of  over 
40,000,000.  American  Baptist  missions  in  "the  Sunrise  King- 
dom" date  from  1873,  the  year  that  the  edict  against  Chris- 
tianity was  formally  abrogated.  The  first  missionaries  were. 
Rev.  Jonathan  Goble  and  Rev.  Dr.  Nathan  Brown.  Dr. 
Brown  had  already  done  worthy  service  in  Assam. 

A  missionary,  Mr.  Goble,  invented  \\\q. jinrikisha,  the  "man- 
power carriage,"  now  in  universal  use  in  Japan  and  the  coast 
Invention  of  cities  of  China,  and  which  is  extending  its  popu- 
the  Jinrikisha.  larity  to  Burma  and  India.  The  annual  rev- 
enue from  licenses  for  the  manufacture  and  u§e  of  this  con- 
venient vehicle  is  said  to  be  more  than  equal  to  all  expenditures 
for  all  Christian  missions  in  Japan,  but  the  revenue  goes  wholly 
to  the  Japanese  Government  and  not  a  penny  to  the  inventor. 
Being  a  "foreigner,"  he  was  denied  a  patent,  but  his  inven- 
tion was  eagerly  adopted  and  appropriated  as  a  Government 
monopoly. 

Baptist  Missions  in  India. 

The  Baptists  have  8  missions  in  the  kingdom,  including  the 
principal  cities,  with  a  theological  seminary  at  Yokohama. 
There  are  in  all  50  missionaries,  39  native  preachers,  19 
churches,  1,565  members,  of  whom  216  were  baptized  in  1893. 

We  began  in  Burma,  and  have  traveled  a  long  way  east- 
From  Burma  ward,  until  almost  within  sight  of  our  own  west- 
Westward,  ern  shores.  Let  us  retrace  our  steps,  to  take  a 
glance  at  matters  in  India  and  Africa. 

Westward  from  Burma,  across  the  Bay  of  Bengal,  lies  the 
huge  peninsula  of  Hindustan,  or  India  proper.  On  the  eastern 
side  of  it,  north  of  Madras,  is  the  land  of  the  Telugus  (Tel-00- 
goo).      It  stretches  along   the  coast  northward  for  five  degrees. 


444  "IHF.    KINGDOM    OF    GOD    IN    AMERICA. 

or  more,  and  as  far  into  the  interior  westward,  being  partly  in 

the    Madras  Presidencj-  under  the   English  Government,    and 

Among  the      partly  in  the  territory  of  the  native  Nizam,  whose 

Telugus.  capital   is  Hyderabad,  the  chief  Mohammedan 

city  of  India.  The  Telugus  number  about  18,000,000.  They 
are  Hindus,  but  vast  numbers  of  them  are  outcasts,  and  among 
these  lower  classes  the  most  of  the  missionary  work  has  been 
done.     This  work  is  one  of  the  wonders  of  the  age. 

As  we  have  seen,  the  mission  for  the  Telugus  was  estab- 
lished in  1836,  first  at  Vizagapatam  and  then  (in  1840)  at  Nel- 
lore.  Progress  was  very  slow  and  discouraging.  For  many 
years  this  feeble  station  was  the  only  point  of  Baptist  occupancy 
in  Hindustan,  and  on  the  missionary  map  it  faintly  shone  as  a 
"  Lone  Star,"  in  contrast  with  the  comparatively  rich  constella- 
tion of  stations  across  the  Bay,  in  Burma.  In  1853,  and  again  in 
1862,  the  abandonment  of  the  mission  was  seriously  discussed 
by  the  Missionary  Union,  but  a  few  faithful  ones  clung  to  it 
with  invincible  faith  and  hope — of  whom  we  must  name  the 
veterans,  Rev.  Dr.  Lyman  Jewett  and  wife,  who  went  out  in 
1848,  and  also  one  of  the  "sweet  singers"  of  our  Israel,  Rev. 
Dr.  S.  F.  Smith.  Theday  of  deliverance  and  enlargement  came 
in  1865,  when  Rev.  John  E.  Clough  arrived  in  Nellore.  He 
established  himself  in  Ongole,  80  miles  north  of  Nellore  and 
180  miles  north  of  Madras.  All  departments  of  mission  work 
received  a  new  impulse,  especially  the  preaching  of  the  Gospel 
in  hundreds  of  villages,  to  thousands  of  people.  By  God's 
blessing  upon  this  word  multitudes  believed,  and  throughout 
the  Telugu  field,  at  the  close  of  1876,  more  than  4,000  had 
been  baptized. 

Then  followed  more  than  a  year  of  terrible  distress  because 

of   that   widespread   famine  so  noted  in  history.     Thousands 

The  Great      ^^^^  °^  Starvation,   and  among  them  400  native 

Famine  and     Christians.     Missionary  work    was    largely  sus- 

Revival.  pended,  and  all  possible  effort  was  made  to  save 
human  lives.  The  Government  employed  very  many  upon 
public  works,  especially  the  digging  of  canals.  Mr.  Clough, 
who  had  been  trained  as  a  surveyor  and  civil  engineer,  super- 
intended many  of  these  laborers  in  his  own  district.  He  refused 
to  baptize  any  during  the  famine,  to  guard  against  the  influence 
of  mercenary  motives.  But  the  famine  was  attended  and  fol- 
lowed by  a  great  revival,  of  whose  genuineness  there  could  be 


THE    BAPTIST    CHURCH. 


445 


no  possible  doubt.  Using  every  precaution,  and  examining 
personally  each  case,  more  than  3,600  were  received  on  one 
occasion  for  baptism  out  of  6,000  that  presented  themselves. 
Others  afterward  came  from  the  villages  round  about,  brought 
m  by  the  native  pastors.  Between  June  15  and  September  17, 
1878,  more  than  9,000  were  baptized.  Frequent  and  large  in- 
gatherings have  attended  the  work  from  that  time  to  this.  The 
mission  has  been  largely  reenforced  with  many  of  our  ablest 
men  and  women,  and  stations  multiplied  over  the  whole  field. 

Take  this  picture  of  one  baptismal  scene.  It  is  July  3,  1878, 
at  a  fine  natural  baptistery  formed  by  an  eddy  in  the  Gundala- 
cuma  River,  north  of  Ongole.  The  candidates  had  been  ex- 
amined, their  names  placed  on  a  list,  and  this  list  divided 
between  two  clerks.      We  quote  a  graphic  account: 

"  Then  two  native  preachers  descended  into  the  water  to  a 
sufficient  depth,  a  name  was  called  out  by  each  clerk,  and  the 
A  Baptismal    persons  whose  names  were  called  went  down  into 
Scene.  the  water  to  the  preachers.      The  formula  of  bap- 

tism was  repeated  in  each  case,  and  they  were  baptized.  So  the 
administration  of  the  ordinance  went  on,  from  an  early  hour  in 
the  morning  until  about  nine  o'clock.  When  the  two  preach- 
ers became  tired,  two  others  were  sent  in  their  places.  The 
administration  of  baptism  was  suspended  during  the  heated 
hours  in  the  middle  of  the  day.  About  three  or  four  o'clock  it 
was  resumed  in  the  same  manner,  and  continued  until  2,222 
were  baptized,  concluding  about  seven  in  the  evening.  The 
whole  time  occupied  in  the  baptism  was  about  ten  hours,  and 
only  two  native  preachers  officiated  at  a  time.  There  were  six 
in  all,  relieving  each  other  as  those  who  were  acting  became 
weary.  Dr.  Clough  baptized  none  himself.  So  this  great 
event  was  concluded,  the  largest  number  baptized  on  profession 
of  their  faith  in  Christ  on  one  day  since  the  day  of  Pentecost. 
All  was  done  decently  and  in  order;  and  the  manner  in  which 
this  large  number  was  baptized  proves  that  not  only  3,000,  but 
even  twice  3,000  could  be  baptized  in  a  day,  with  perfect  order 
and  propriety,  if  the  Lord  should  ever  give  such  a  blessing  to 
His  people." 

There  have  been  other  revivals  since,  of  almost  equal  power, 
illustrating  the  wonders  of  Divine  grace.     On    December  28, 
1890,  more  than  1,600  were  baptized  at  Ongole.     In  the  same 
Later  year  3,000  were  baptized  within  the  three  weeks 

Revivals.  in  the  Cumbum  field,  and  several  thousands  at 
other  stations.  These  low-caste  people,  or  outcasts  rather,  are 
by  the  truth  and  Spirit  of  God  being  formed  into  a  caste  intel- 


446  THE    KINGDOM    OF    GOD    IN    AMERICA. 

lectually  and  morally  superior  to  the  Brahmins  themselves,  as 
some  of  these  proud  leaders  feel  compelled  to  confess. 

The  present  condition  of  the  field  is  most  encouraging. 
Among  the  Telugus  there  are  now  22  principal  stations,  88 
missionaries,  250  native  preachers,  76  churches,  55,000  mem- 
bers, with  1,200  baptisms  in  1893.  Besides  the  station-schools, 
there  are  a  high-school  and  a  college  at  Ongole  and  a  theo- 
logical seminary  at  Ramapatam.  It  is  impossible  to  mention 
all  the  names,  and  almost  invidious  to  mention  onh'  a  part  of 
the  missionary  staff;  but  Drs.  Jewett  and  Clough  have  had 
efificient  colaborers  in  Drs.  Downey,  Williams,  Boggs,  Maples- 
den,  Chute,  MacLaurin,  and  others,  and  a  band  of  noble  women. 

Baptist  Missions  in  Africa. 

In  Africa  the  mission  work  of  American  Baptists,  as  repre- 
sented by  the  Missionary  Union,  began  in  1884,  altho  the  mis- 
sions themselves  originated  six  or  seven  years  earlier.  They 
grew  out  of  the  representations  and  appeals  of  Mr.  Henry  M. 
Stanley,  the  traveler  and  explorer,  who  had  supplemented  the 
labors  of  Dr.  David  Livingstone  in  revealing  the  "  Dark  Con- 
tinent" to  the  rest  of  the  world.  Stations  had  been  set  up  on 
the  Kongo,  intended  in  time  to  command  the  whole  of  that 
wonderful  valley,  a  missionary  steamer  had  been  launched,  the 
language  had  been  reduced  to  writing,  a  grammar  and  diction- 
ary published,  several  converts  gained,  and  about  $150,000 
expended.  This  work  had  come  under  the  control  of  Dr.  and 
Mrs.  H.  Grattan  Guinness,  of  London,  and  by  them  was  offered 
to  the  American  Baptist  Missionary  Union,  and  accepted,  in 
1884.  The  enterprise  is  thus  in  its  earlier  stages, 
ongo  y.  ^^^  ^^  .^^  necessity,  importance,  and  great  prom- 

ise there  can   be  no  question.     The  following   is  not  an  over- 
statement: 

"  It  is  the  firm  conviction  of  many  who  have  made  a 
special  study  of  the  world,  with  reference  to  missionary  work, 
that  all  things  being  considered,  country  and  climate,  races  and 
religion,  the  Kongo  Valley  affords  the  grandest  opportunity  for 
fresh  missionary  enterprise  which  the  world  has  to  offer  to-day. 
Looking  the  whole  world  over,  seeing  the  evangelized  portions, 
it  is  certain  that  the  opening  for  new  missionary  work  in  Kongo 
Valley  is  the  grandest  which  can  ever  be  offered  to  the  Chris- 
tians of  the  world.  The  Kongo  Valley  once  occupied  by  Chris- 
tian missions,  the  world  has  not  left  so  vast  and  needy  a  territory, 


THE    BAPTIST    CHURCH.  447 

SO  rich  and  fair  a  country,  such  vigorous  and  increasing  peoples. 
Without  doubt  Africa  is  to  see  great  and  splendid  development 
in  the  near  future.  The  fairest  regions  of  this  goodly  heritage 
are  open  before  the  Kongo  Mission." 

There  are  now  ten  stations,  within  the  Kongo  Free  State, 
and  stretching  along  the  Kongo  River,  from  its  mouth  to  the 
Equator,  a  distance  of  about  400  miles.  There  are  in  all  50 
missionaries,  22  native  preachers,  14  churches,  over  1,200  mem- 
bers, of  whom  438  were  baptized  in  1893. 

Baptist  Missions  in  Europe. 

On  the  Continent  of  Europe  the  Missionary  Union  is  doing 
an  important  work,  but  wholly  through  the  peoples  of  the 
respective  countries.  In  France,  Germany,  Denmark,  Russia, 
Norway,  Sweden,  Finland,  Spain,  Baptist  churches  have  been 
established  and  aided  to  the  number  of  more  than  1,000,  with 
a  membership  of  about  90,000.  The  influence  of  this  work  is 
very  gratifying,  alike  upon  the  people  within  the  countries 
named  and  upon  those  who  came  as  immigrants  to  America. 
It  would  be  very  interesting  to  go  into  particulars,  and  recount 
the  story  from  the  conversion  and  baptism  of  Rev.  Dr.  John  G. 
Oncken  in  1834,  in  Germany,  to  the  latest  persecution  of  the 
Baptist  Stundists  in  Russia  in  this  year  of  grace  1894,  but  this 
hasty  glimpse  must  suffice,  as  in  this  paper  we  are  giving  special 
attention  to  the  evangelization  of  non-Christian  nations. 


We  have  said  but  little  of  the  home  agencies  of  the  Ameri- 
can Baptists  for  foreign  mission  work,  since  the  organization 
Conduct  of  the  of  the  Missionary  Union  in   1845.      Nor  does  it 

Work.  now  seem  necessary  to  say  much  regarding  this 
subject.  The  Baptists  have  rapidly  increased,  as  we  have 
seen,  and  their  foreign  mission  activity  has  grown  with  their 
growth.  Matters  have  for  the  most  part  been  wisely  managed, 
both  locally  and  at  the  headquarters  in  Boston.  There  has 
been  a  succession  of  capable  and  devoted  men  in  the  executive 
secretaryships— Rev.  Drs.  Solomon  Peck,  Edward  Bright, 
Jonah  G.  Warren,  John  N.  Murdock,  William  Ashmore,  Henry 
C.  Mabie,  Samuel  W.  Duncan.  The  Union  has  met  annually, 
at  central  points  throughout  the  country,  under  the  presidency 
of  some  prominent  leader,  usually  the  president  of  one  of  our 


448 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


colleges  or  theological  seminaries.  There  is  a  Board  of  Mana- 
gers, 75  in  number,  that  meets  as  occasion  requires,  and  an 
Executive  Committee  of  9  that  meets  weekly  at  the  mission- 
rooms.  Great  questions  arise  from  time  to  time  as  to  the 
enlargement  of  all  fields  and  the  occupancy  of  new  ones,  the 
relation  of  education  to  evangelization,  the  requirement  of  self- 
support  in  the  native  churches;  but  nothing  has  arisen  to  mar 
the  harmony  of  the  body  or  hinder  the  progress  of  the  work. 
The  Missionary  Union  has  grown  in  power  and  purpose,  as 
shown  by  its  receipts  and  expenditures,  and  it  is  firmly  en- 
trenched in  the  confidence  and  affection  of  the  denomination. 
The  Union  has  mission  property  and  invested  funds  approxi- 
mating $700,000,  and  its  annual  expenditure  on  foreign  fields 
calls  for  $600,000.  It  is  necessary  to  borrow  money  sometimes, 
Financial  for  temporary  emergencies;  but  its  credit,  as  it 
Credit.  should  be,  is  equal  to  that  of  any  house  in  Lombard 
Street  or  Wall  Street,  and  its  paper  is  regarded  as  "  gilt-edged. " 
The  following  table  summarizes  the  main  facts  as  to  the 
condition  of  the  work  of  the  Missionar)''  Union  in  the  foreign 
field: 
Missions  of  American  Baptist  Missionary  Union— Summary  for  1893. 


Asia 

Burma  . . 
Assam  .  . 
Telugus , 
China  .  . 
Japan  . . , 

Africa 


Europe 

Sweden. . , 
Germany  . 
Russia  .  .  , 
Finland  .  . 
Denmark 
Norway  . , 
France  . . 
Spain  . . . 


Grand  totals. 


84    474 


ZX 


971 

601 

31 
250 

50 
39 


1,145 

647 
277 
90 
10 
70 
If) 
30 
5 


2.138 


748 
600 
32 
76 
20 
19 


851 

550 

139 

67 

21 

25 

27 

19 

3 


1,612 


94,889 

33.337 
3,469 

54,968 
1,553 
1.565 

1,217 

89,119 

36,291 

27,332 

17,041 

1,329 

3,165 

1,961 

1,900 

100 


185,228 


4,448 

2,409 
553 

1,182 

88 

216 

438 

6,564 

1,847 

2,  596 

1,067 

152 

239 

280 

378 

5 

[1,450 


1,214 

450 
90 

632 
24 


,246 


24,647 

12,290 

1,744 

9,881 

356 

376 

1,567 


26,214 


The  women  of  the  denomination  are  efficiently  organized 
for  foreign   missions,    as  auxiliary   to  the  Missionary  Union. 


THE    BAPTIST    CHURCH.  449 

They  appoint  and  support  many  single  women  and  at  the  sev- 
eral stations,  as  physicians,  teachers,  zenana  workers,  and 
helpers  in  various  ways.  The  receipts  of  the  women's  societies 
for  1893  were  more  than  one  hundred  and  thirty-four  thousand 
dollars  ($134,307- 33)- 

The  Southern  Baptist  Convention. 

The  Southern  Baptist  Convention,  as  was  stated  above, 
was  organized  in  1845,  the  Baptists  at  that  time  in  the  slave- 
holding  States  withdrawing  from  their  Northern  brethren. 
They  at  once  took  up  foreign  missions,  and  appointed  a  board 
for  that  purpose,  with  headquarters  at  Richmond.  The  white 
Baptists  in  the  Southern  States  now  number  684  associations, 
17,346  churches,  9,610  ordained  ministers,  1,363,351  members, 
with  93,842  baptisms  in  1893.  They  have  foreign  missions  in 
China,  Japan,  Africa,  Italy,  Brazil,  Mexico.  In  all  they  re- 
port 50  main  stations,  161  out-stations,  94  missionaries,  91  native 
helpers,  84  churches,  3,328  members,  629  baptisms  in  1893.  Of 
these  members,  1,163  are  in  Mexico,  519  in  Brazil,  372  in  Italy, 
and  2,054  in  Asia.  The  total  amount  expended  by  the  white 
Baptists  of  the  South  upon  foreign  mission  work,  in  the  year 
1893-94,  was,  by  the  ofificial  figures,  $116,713. 16.  Of  this  sum 
the  women's  societies  contributed  $23,514.99,  and  there  was  a 
debt  at  the  end  of  the  year  of  $30,823.78.  After  forty-nine 
years,  the  last  ofificial  report  says,  there  are  fewer  members  in 
all  their  Asiatic  missions  than  in  some  single  churches  at 
home;  and  of  the  members  of  the  home  churches  not  one  in  a 
hundred  gives  anything  to  foreign  missions. 


CHAPTER  THIRD. 

THE  CATHOLIC  ROMAN  CHURCH. 

By  Rev.  M.  G.  Flannery,  Recto}-  Corona  Catholic  Church., 
Brooklyn,  N.    V. 

It  has  been  said  with  truth  that  the  history  of  Europe  from 
the  sixth  to  the  sixteenth  century  is  the  history  of  the  Papacy. 
In  a  much  stricter  sense  it  may  be  affirmed  that  the  history  of 
the  Papacy  is  the  history  of  the  Catholic  Roman  Church. 

A  vast  subject  it  is  from  every  point  of  view.  Volumes 
have  been  written  on  her  organization,  her  claims,  her  titles, 
her  special  teachings,  her  sacramental  system  and  the  spiritual 
life  founded  upon  it;  her  canon  law;  her  dogmatic,  mystical, 
ascetical,  and  moral  theology:  her  symbolism  and  liturgical 
worship. 

It  can  not  be  expected,  therefore,  that  justice  should  be  done 
to  such  a  subject  within  the  limits  of  a  brief  paper. 

Catholic  Doctrine  of  the  Church. 

The  Church  Catholic  Apostolic  and  Roman,  popularly  but 
less  accurately  called  Roman  Catholic  Church,  is  a  title  signify- 
ing that  the  church  is  Roman  in  her  center.  Apostolic  in  her 
foundation,  and  Catholic  in  her  circumference.  As  an  historic, 
permanent  body  in  the  world,  it  may  be  defined  as  "the  con- 
gregation of  the  faithful,  who  being  baptized,  profess  the  same 
doctrine,  partake  of  the  same  sacraments,  and  are  governed  by 
their  lawful  pastors  under  one  visible  head  on  earth." 

Readers  of  the  New  Testament  can  not  fail  to  notice  therein 
the  importance  attributed  to  the  Church,  and  the  frequency 
with  which  it  is  referred  to. 

The  reformers  of  the  sixteenth  century  made  the  Bible  the 
sole  rule  of  faith.  They  exalted  it  to  the  first  place,  and  put 
the  Church  in  the  second.  Individuals  illumined  by  the  Holy 
Spirit  read  their  Scriptures  and  obtained  the  faith.  When 
such   persons  were  gathered   together  they  formed  a  church. 

450 


THE    CATHOLIC    ROMAN    CHURCH.  45 1 

This  idea  of  a  church  is  still  held  by  most  non-Catholic  Chris- 
tians. From  their  point  of  view,  the  idea  of  the  church  as 
found  in  the  New  Testament  must  seem  exaggerated.  There 
is  no  provision  made  for  supplying  the  world  with  their  sole 
means  of  obtaining  the  truth,  the  Scriptures.  The  disciples 
received  no  commission  to  write  books  nor  any  promise  of 
assistance  in  doing  so.  Gospels  and  epistles  were  written  as 
occasion  required,  and  with  a  possible  solitary  exception,  as  in 
the  2  Ep.  iii.  i6.  of  St.  Peter,  where  St.  Paul's  epistles  are 
called  Scripture  by  implication,  the  apostles  never  hint  at  any 
inspired  writings  save  those  of  the  old  law;  and  that  the  wri- 
tings of  the  Apostles  and  Evangelists  bore  on  the  surface  no 
evident  marks  of  inspiration  is  manifest  from  the  disagreement 
among  the  primitive  Fathers  concerning  the  number  and  titles 
of  the  books  of  Scripture  prior  to  the  decision  of  the  Church  as 
to  what  constituted  the  canonical  Bible.  Even  the  Reformers 
of  modern  times  could  not  agree  upon  the  same  question.  But 
the  non-Catholic  theory  of  the  church  seems  still  more  difficult 
to  comprehend  on  finding  that,  while  our  Lord  and  the  Apostles 
speak  very  often  and  in  the  highest  terms  of  the  Church,  noth- 
ing is  said  of  the  New  Testament.  Christ  said,  "  Hear  the 
church."  St.  Paul  speaks  of  "the  church  of  God;"  of  the 
church  "purchased  by  the  blood  of  Christ;"  of  the  church  which 
is  "  the  pillar  and  ground  of  truth  ;"  of  the  church  as  "  the  house 
of  God."  This  is  readily  understood  by  Catholics,  who  hold  to 
the  unerring  authority  of  the  Church  in  all  matters  of  faith.  So 
that  once  acknowledging  the  authority  of  the  Church,  the  Scrip- 
tures would  be  accepted  as  inspired,  and  the  decision  as  to  what 
books  compose  it  would  naturally  follow.  Hence  one  of  the 
earliest  of  the  Fathers,  St.  Irenseus,  who  was  a  pupil  of  St. 
Polycarp,  a  disciple  of  St.  John  the  Apostle,  writing  no  later 
than  A.D.  190  a  treatise  "  against  heresies,"  says:  "  Suppose  the 
apostles  had  left  us  no  Scriptures,  should  we  not  follow  the 
order  of  tradition,  which  they  handed  down  to  those  unto  whose 
hands  they  entrusted  the  churches?"  (Iren.  iii.  4,  i). 

The  Church  referred  to  so  often  by  the  Apostles  was  certainly 
a  visible  body,  that  is,  a  perpetual  corporation  entrusted  with 
the  sacraments  of  the  New  Covenant  and  the  Holy  Scriptures, 
which  Christ  during  His  ministry  on  earth  established  in  the 
persons  of  the  twelve  Apostles,  to  be  perpetuated  by  them  until 
His  coming  in  glory  to  judge  the  world.     During  His  life  on 


452  THE    KINGDOM    OF   GOD    IN    AMERICA. 

earth,  He  gave  the  church  visible  existence  by  appointing  the 
apostles  and  seventy  disciples,  whom  He  commissioned  to 
preach  in  His  name.  His  church  was  to  be  like  "  a  city  that  is 
set  on  a  mountain"  (Matt.  v.  14),  a  "candle  put  on  a  candle- 
stick" (Matt.  V.  15). 

It  was  not  to  consist  of  an  unseen  union  of  holy  souls.  He 
declared  His  kingdom  on  earth  should  comprise  the  good  and 
the  bad.  He  likened  it  to  a  field  in  which  tares  grow  up  with 
the  wheat;  to  a  net  gathering  in  good  fish  and  bad;  to  a  mar- 
riage-feast at  which  some  would  be  found  without  a  wedding- 
garment;  to  ten  virgins,  half  of  whom  were  foolish  and  half  of 
whom  were  wise.  After  His  resurrection,  for  the  continuance 
and  spread  of  His  church  He  commissioned  His  apostles  to 
preach  the  Gospel  and  administer  the  sacrament  among  all 
nations.  Under  their  ministrations  the  Gospel  spread  so  far 
and  wide  among  the  nations  of  the  earth  that  St.  Paul  informs 
us  before  his  death  it  had  come  into  all  the  world  (Col.  i.  6)  and 
was  preached  to  every  creature  under  heaven  (verse  23). 

That  this  was  a  visible  church  can  not  be  seriously  ques- 
tioned. No  other  church  would  have  answered  to  the  inten- 
tion of  Christ  in  founding  it.  Were  she  invisible,  His  admoni- 
tion, "Hear  the  church,"  would  be  meaningless. 

Did  .she  consist  merely  of  saintly  persons,  who  as  such  can 
be  known  to  God  only,  how  could  she  be  our  unerring  guide, 
the  unfailing  Teacher  of  truth?  That  there  is  what  may  be 
called  an  invisible  church  can  not  be  denied.  It  embraces  all 
souls  united  to  God  in  the  state  of  grace.  But  it  does  not  come 
before  the  visible  church ;  on  the  contrary,  it  is  the  result  of  the 
workings  of  the  visible  church  on  individual  souls,  and  it  rests 
and  is  founded  upon  it.  The  church  operates  to  a  great  extent 
invisibly.  She  is  compared  not  only  to  the  spreading  tree,  in 
whose  branches  the  birds  of  the  air  take  refuge,  but  also  to  the 
hidden  leaven  that  works  unseen.  She  gives  visible  sacraments, 
but  their  grace  is  invisible,  and  all  Catholics  acknowledge  that 
submission  to  the  visible  church  is  the  divinely  prescribed 
means  of  partaking  of  its  invisible  graces.  This  is  in  perfect 
harmony  with  the  true  idea  of  the  Incarnaticjn — the  Word  made 
flesh.  God  assumed  a  visible  form,  went  about  among  men, 
and  to  His  words  and  works  were  added  the  unseen  power  of 
His  Divine  Spirit.  He  selected  visible  representatives  and 
promised     that     His    visible    church    should    be    enlightened, 


THE    CATHOLIC    ROMAN    CHURCH. 


453 


strengthened,  and  preserved  by  the  indwelling  of  the  invisible 
Holy  Spirit. 

Now  the  Church  founded  by  the  Apostles  in  so  many  differ- 
ent places  throughout  the  world  had  but  one  system  of  truth, 
which  was  everywhere  taught,  and  one  form  of  government 
which  was  everywhere  established. 

The  .system  of  truth  was  found  summarily  in  the  Apostles' 
Creed,  consisting  of  twelve  articles;  and  this  form  of  govern- 
ment in  a  ministry  in  three  orders — bishops,  priests,  and 
deacons,  with  one  supreme  bishop  holding  the  primacy  as  suc- 
ceeding St.  Peter.  To  this  body,  thus  organized  and  officered, 
having  a  form  of  sound  7vords,  which  Timothy  (2  Epistle  i.  13) 
was  enjoined  to  hold  fast,  and  which  therefore  was  known  and 
understood  in  the  Apostles'  days,  was  given  the  name  of  the 
Holy  Catholic  Church. 

This,  form  of  sound  words,  called  also  in  St.  Jude  (verse  3)  the 
faith  once  delivered  to  the  saints,  must  have  had  an  existence  in 
some  document  or  tradition  before  St.  Paul's  Epistles  to  Tim- 
othy and  the  epistle  of  St.  Jude  were  written  (which  was  about 
A.D.  65),  or  they  could  not  have  been  referred  to  by  those 
Apostles. 

Almost  thirty  years  had  passed  after  the  dispersion  of  the 
apostles  before  the  gospels  and  epistles  were  written,  and  it  is 
natural  to  suppose  that  before  they  separated  some  standard  of 
truth  should  be  prepared  whereby  false  teachers  could  be 
guarded  against,  and  those  seeking  to  introduce  a  different 
Gospel  be  discovered,  and  that  those  in  charge  might  supply 
to  the  rulers  of  the  different  congregations  they  had  gathered 
together,  some  compendium  of  Christian  doctrine  to  which 
they  could  appeal  when  questions  of  faith  arose ;  else,  how 
could  they  fulfil  the  precept,  "  If  there  come  any  unto  you  and 
bring  not  this  doctrine,  receive  him  not  into  your  house,  neither 
bid  him  God-speed"? 

The  church  is  called  Catholic  in  the  ninth  article  of  the 
Apostles'  Creed.  The  meaning  of  the  word,  universal  or  for 
every  one,  gives  us  a  characteristic  or  note  of  the  Church  of 
Christ. 

The  Jewish  church  was  local  or  national.  When  Christ  said, 
"  Go  ye  into  the  whole  world  and  preach  the  Gospel  to  every 
creature,  and  behold  I  am  with  you  always  to  the  end  of  the 
world,"  He  made  His  church  universal  or  catholic.     This  word 


454  THE    KINGDOM    OF    GOD    IN    AMERICA. 

received  among  the  primitive  Christians  a  special  or  technical 
sense  and  was  applied  to  the  true  church,  spread  throughout  the 
world,  in  order  to  distinguish  it  from  independent,  rebellious 
sects. 

The  first  instance  on  record  of  the  use  of  the  term  "  Catholic 
Church"  is  found  in  an  epistle  of  St.  Ignatius  of  Antioch,  who 
was  a  disciple  of  St.  John  the  Evangelist.  He  is  the  only  dis- 
ciple of  the  apostles  who  speaks  exprofesso  on  doctrinal  matters 
in  documents  which  are  still  extant.  He  says:  "Where  the 
bishop  is,  there  let  the  multitude  of  believers  be ;  even  as  where 
Jesus  Christ  is  there  is  the  Catholic  Church"  (Ep.  ad  Smyrn., 
n.  8).  It  is  also  found  in  a  document  written  a  few  years  later 
in  the  introduction  to  the  "Martyrdom  of  St.  Polycarp":  "The 
church  of  God  which  dwelleth  in  Smyrna  to  the  church  of  God 
which  dwelleth  in  Philomelium,  and  all  the  members  in  every 
place  of  the  Holy  and  Catholic  Church." 

From  that  time  onward,  of  course,  the  term  Catholic  Church 
is  met  with  on  every  side,  and  St.  Augustine  tells  the  Donatists 
that  the  question  at  issue  is  "  Where  is  the  church?"  and  appeals 
to  the  already  ancient  and  traditional  name  "Catholic  Church," 
which,  he  says,  the  world  gives  to  one  body  only. 

The  Church  is  not  only  called  Catholic  but  also  Apostolic, 
which  means,  belonging  to  the  Apostles,  and  being  the  same  as 
theirs.  Hence  an  Apostolic  church  is  one  that  can  trace  its 
descent  from  the  apostles  through  uninterrupted  succession. 

All  doctrine  and  authority  descended  from  the  Apostles  whom 
Christ  commissioned  to  teach  and  baptize  all  nations.  They 
ordained  others  and  gave  them  power  to  confer  like  authority 
on  their  followers,  who  were  to  teach  in  Christ's  name  to  future 
generations.  "  For  this  cause,"  writes  St.  Paul  to  Titus,  "  I  left 
thee  in  Crete  that  thou  shouldst  set  in  order  the  things  that  are 
wanting  and  shouldst  ordain  presbyters  in  every  city,  as  I  also 
appointed  thee." 

Thus  the  teachings  and  doctrines,  the  orders  and  mission  of 
the  Church  were  to  be  Apostolic;  and  in  writing  to  the  Thessa- 
lonians,  St.  Paul  had,  no  doubt,  the  whole  church  in  view  when 
he  said:  "Stand  firm  and  hold  the  traditions  which  you  have 
learned  whether  by  word  or  by  our  epistle." 

Furthermore,  the  Church  is  not  only  Catholic  and  Apostolic, 
but  Roman.  She  is  Roman,  not,  as  some  erroneously  suppose, 
because  of  the  Latin  liturgy  used  by  many  of  her  children,  for 


THE    CATHOLIC    ROMAN    CHURCH. 


455 


she  embraces  multitudes  of  churches  in  which  the  Latin  tongue 
and  Roman  liturgy  have  never  been  heard;  but  because  Rome, 
the  Apostolic  see  of  Peter,  is  her  head  and  center  of  unity,  and 
because  to  live  in  communion  with  that  see  has  ever  been  re- 
garded as  a  test  of  orthodoxy. 

In  the  second  century,  St.  Ignatius  acknowledged  in  the 
church  a  visible  head,  the  church  "which  presides  in  the  region 
of  the  Romans,"  and  again  as  "the  church  which  presides  over 
charity"  (Rom.  ad  init.) — a  saying  interpreted  by  Hefele,  in 
his  edition  of  the  "Apostolic  Fathers,"  as  presiding  over  the 
whole  congregation  of  Christians  who  are  joined  together  by 
charity.  If  St.  Ignatius,  as  some  have  said,  meant  to  limit  the 
primacy  of  the  Roman  Church  to  Rome  alone,  his  words  would 
be  equivalent  to  this,  that  the  Roman  Church  presides  over 
itself — a  meaningless  assertion. 

We  may  also  learn  from  Tertullian,  a  famous  writer  of  the 
second  century,  what  were  the  claims  of  Rome  at  that  distant 
day.  Tertullian  fell  into  the  Montanist  heresy,  and  then 
laughed  at  what  he  calls  the  "  peremptory  edict"  of  Pope  Zephy- 
rinus,  and  scorned  the  pontiff's  pretensions  to  speak  as  "  bishop 
of  bishops."  "I  want  to  know,"  he  says,  "how  you  usurp  this 
authority  for  the  church."  Then  he  replies  to  the  question 
himself  by  taking  it  for  granted  that  Rome  does  so  on  the 
strength  of  the  words,  "  On  this  rock  I  will  build  my  church. 
To  thee  have  I  given  the  keys  of  the  Kingdom  of  Heaven. 
Whatsoever  thou  shalt  bind  or  loose  on  earth  will  be  bound  or 
loosed  in  Heaven"  (Tertull.,  De  Pudic,  21). 

The  most  striking  testimony,  however,  in  favor  of  the 
Roman  primacy  in  those  early  times  is  found  in  St.  Irenaeus. 
This  Father  received  the  faith  from  the  disciples  of  the  Apostle 
St.  John.  He  was  born  and  bred  in  Asia  Minor,  became  bishop 
of  Lyons  in  Gaul,  and  came  more  than  once  in  close  relation- 
ship with  Rome.  He  possessed,  therefore,  unusual  facilities 
for  understanding  the  mind  of  the  Church  throughout  the  world. 

In  his  work  against  heresies,  written  between  a.d.  184  and 
A.D.  192,  he  treats  of  the  succession  of  bishops  from  the  Apostles, 
and  speaks  of  the  Church  of  Rome  established  "  by  two  most 
glorious  Apostles  Peter  and  Paul,"  declaring  that  thus  they  put 
to  confusion  those  who  err  from  the  right  way  by  "pointing  to 
the  traditions  which  this  has  received  from  the  Apostles,  to  that 
faith  which  has  been  announced  to  the  whole  world,  and  which 


456  THE    KINGDOM    OF    GOD    IN     AMERICA. 

came  even  to  us  by  the  succession  of  bishops.  For  with  this 
church,  because  of  its  more  powerful  principality,  every  church 
must  agree— that  is,  the  faithful  everywhere— in  which  [/>., 
in  communion  with  the  Roman  Church]  the  tradition  of  the 
Apostles  has  ever  been  preserved  by  those  on  every  side."  He 
then  supplies  a  list  of  the  succession  of  popes,  beginning  with 
Linus,  the  first  from  St.  Peter,  and  the  tenor  of  his  writing  is 
this,  that  the  whole  world  must  agree  Avith  the  teaching  of  the 
Roman  see. 

The  first  General  Council  of  the  Church  was  not  held  until 
almost  two  centuries  after  the  time  of  St.  Irenseus.  It  was  not, 
therefore,  from  General  Councils,  as  some  assert,  but  from  the 
Apostles  that  Rome  received  the  primacy.  A  Protestant  writer 
on  St,  Irenaeus  (Ziegler,  "Irenaus,"  1871,  p.  151)  acknowledges 
that  this  Father  of  the  early  church,  "passing,  as  it  were,  in 
prophecy  beyond  himself,  anticipates  the  Papal  Church  of  the 
future,"  that  he  distinguishes  Rome  "  as  the  chief  seat  of  Apos- 
tolic tradition,  as  the  center  which  sustains  and  unites  the 
whole  Church." 

Cardinal  Newman,  moreover,  clearly  shows  ("  Develop- 
ment," p.  280)  that  Roman  and  Catholic,  in  early  days,  were  syn- 
onymous terms,  particularly  during  the  prevalence  of  the  Arian 
heresy.  "The  Catholics,"  he  writes,  "during  this  period  were 
denoted  by  the  additional  title  of  Romans,  Of  this  there  are 
many  proofs  in  the  histories  of  St.  Gregory  of  Tours,  Victor  of 
Vite,  and  the  Spanish  councils,  and  the  word  certainly  contains 
an  illusion  to  the  faith  and  communion  of  the  Roman  see." 
In  this  sense  the  Emperor  Theodosius,  in  his  letter  to  Accacius, 
exhorts  him  and  others  to  show  themselves  "approved  priests 
of  the  Roman  religion  ;"  and  the  Emperor  Gratian,  in  the  fourth 
century,  ordered  the  churches  which  the  Arians  usurped  to  be 
restored  to  those  who  chose  the  communion  of  Damasus,''  the 
then  reigning  Pope  (Theod.,  Hist.,  v.  2). 

To  associate  Catholicism  with  the  see  of  Rome  was  also  the 
rule  of  that  great  doctor  of  the  early  Church,  St.  Jerome, 
Writing  against  Ruflfinus,  who  had  spoken  of  "our  faith,"  he 
says : 

"What  does  he  mean  by  'his  faith'?  that  which  is  the  strength 
of  the  Roman  Church,  or  that  which  is  contained  in  the  volume 
of  Origan?  If  he  answer  'The  Roman,'  then  we  are  Catholics 
who  have  borrowed  nothing  from  Origen's  error ;  but  if  Origen's 


THE    CATHOLIC    ROMAN    CHURCH.  457 

blasphemy  be  his  faith,  then,  while  he  is  charging  us  with  in- 
consistency, he  proves  himself  a  heretic"  (C.  Ruff.,  i,  4). 

The  world,  then,  recognized  in  the  past  a  church  that  was 
visible,  Catholic,  Apostolic,  and  Roman,  and  the  unprejudiced 
world  of  to-day  acknowledges  the  identity  of  the  present  Cath- 
olic Roman  Church  with  that  ancient,  widespread  institution. 
For  no  more  evident  fact  appears  in  the  world's  history  than 
that  of  the  historic  continuity  of  the  Church  and  the  perpetuity 
of  the  Papacy.  It  is  a  fact  that  some  might  like  to  forget,  but 
it  is  a  fact  that  can  not  be  ignored. 

There  is  no  need  of  quoting  Lord  Macaulay  on  the  perennial 
youthfulness  and  vigor  of  Catholicism.  It  is  a  phenomenon 
that  confronts  us  daily  throughout  the  world.  She  manifests 
no  signs  of  decay  tho  older  than  any  institution  man  has  thus 
far  known.  Her  organization  is  as  perfect  and  her  influence 
as  far-reaching  as  ever. 

Constitution  and  Government. 

Man's  duties  to  God  hold  the  first  place  and  of  necessity 
precede  those  which  he  owes  to  his  fellow  man.  The  govern- 
ment of  the  family  also  precedes  the  civil  government.  The 
constitution  of  society,  then,  is  threefold:  religious,  domestic, 
and  political,  and  these  three  divisions  should  always  work  har- 
moniously together.  For  the  development  and  preservation  of 
the  religious  instinct  we  have  the  church. 

The  Church  is  an  independent  and  perfect  society  among 
men,  with  constitution  and  laws  of  its  own.  Its  members  are 
divided  into  clergy  and  laity.  The  clergy  are  selected  to  com- 
municate Christ's  teachings,  to  administer  His  sacraments,  and 
to  govern  His  flock.  Holy  Orders  confer  an  ineradicable  char- 
acter on  the  priesthood  and  thus  separate  the  clergy  as  a  dis- 
tinct class  apart  from  the  laity. 

The  ecclesia  docens,  the  teaching  or  ruling  church,  is  com- 
posed (i)  of  the  Pope,  the  head  and  center  of  unity,  called  the 
Vicar  of  Christ  and  the  successor  of  St.  Peter,  who  possesses 
immediate  and  ordinary  jurisdiction  over  all  the  faithful.  (2) 
Of  the  bishops  who  govern  different  portions  of  the  Lord's  flock 
committed  to  them  and  rule  by  divine  appointment  with  ordi- 
nary jurisdiction,  but  still  are  united  and  in  subordination  to 
the  Holy  See.  (3)  Of  the  priests,  who  are  subject  to  the  bishops 
and  are  delegated  by  them  to  take  charge  of  portions  of  the 


458  THE    KINGDOM    OF    GOD    IN    AMERICA, 

bishop's  diocese,  representing  him  in  various  parishes.  By  the 
divine  and  unchangeable  constitution  of  the  church  bishops 
govern  their  flocks  with  ordinary  jurisdiction  and  are  necessary 
to  the  church.  The  clergy  who  are  not  bishops  are  not  neces- 
sary in  this  sense. 

Thus  the  people  are  subject  to  the  pastor,  the  pastor  is  sub- 
ordinate to  the  bishop,  the  several  bishops  of  a  province  are 
united  under  the  presidency  of  an  archbishop.  In  certain 
countries  primates  and  patriarchs  rule  supreme,  while  all  owe 
allegiance  to  the  Pope. 

This,  acccording  to  Leibnitz,  is  the  model  of  a  perfect 
government. 

Cardinals,  patriarchs,  primates,  and  archbishops  are  of  eccle- 
siastical, not  of  divine,  institution.  The  Pope  as  head  of  a  vast 
empire  is  aided  in  the  administration  of  his  exalted  office  by 
many  ministers  and  councillors,  of  whom  the  highest  in  dignity 
are  called  cardinals.  When  the  sacred  college  is  complete 
they  number  seventy.  They  assemble  in  conclave,  when  the 
Pope  dies,  and  elect  one  of  their  number  to  succeed  him. 

The  world-wide  interests  of  the  Church  are  attended  to  by 
Congregations  of  cardinals,  each  of  which  has  a  special  range 
of  jurisdiction.  The  most  important  of  these  congregations  are 
the  following: 

The  Propaganda  :  for  the  propagation  of  the  faith,  and  the 
government  of  the  church  in  non-Catholic  countries.  Attached 
to  this,  there  is  a  congregation  for  Affairs  of  Oriental  Rites,  with 
a  commission  for  the  revision  and  correction  of  Oriental  Books. 

The  Holy  Office  :  for  the  examination  and  repression  of  heret- 
ical and  depraved  doctrines,  etc. 

Index:  for  condemning  books  contrary  to  faith  and  morals. 

Sacred  Rites :  for  liturgical  questions,  and  for  the  process  of 
beatification  and  canonization. 

Bishops  and  Regulars  :  for  judging  appeals  against  Episcopal 
sentences;  for  questions  relating  to  bishops  and  regulars;  and 
for  the  revision  and  approbation  of  rules  of  religious  bodies. 

The  Council:  for  the  execution  and  interpretation  of  the 
decrees  of  the  Council  of  Trent,  and  for  receiving  from  bishops 
reports  on  the  state  of  their  dioceses.  Attached  to  this  there  is 
a  special  congregation  for  the  Revision  of  Provincial  Councils. 
Besides  these  congregations  there  are  thirteen  others  of  lesser 
importance. 


THE    CATHOLIC    ROMAN    CHURCH.  459 

General  or  Ecumenical  Council  of  the  Church  is  an  assembly  of 
all  the  bishops  of  the  world  under  the  presidency  of  the  Pope 
or  his  legates. 

According  to  divine  law  bishops  only  have  a  voice  in  a  Gen- 
eral Council,  but  according  to  ecclesiastical  law  the  privilege  is 
granted  to  cardinals,  mitred  abbots,  and  the  generals  of  religious 
orders  of  regulars,  on  account  of  the  quasi-episcopal  jurisdic- 
tion they  possess  over  their  own  members.  A  Plenary  Council 
is  an  assembly  of  all  the  bishops  of  a  particular  country  under 
tne  primate  or  delegate-apostolic.  A  Provincial  Council  is  com- 
posed of  the  bishops  of  a  province,  under  their  archbishop  as 
president.  A  Diocesan  Synod  is  a  council  of  the  priests  of  a 
diocese  gathered  under  their  own  bishop. 

What  is  called  the  Hierarchy  of  the  Catholic  Church  consists, 
of  His  Holiness,  the  Sovereign  Pontiff,  who  is  assisted  by  the 
various  Sacred  Congregations  or  permanent  ecclesiastical  com- 
mittees, already  mentioned;  of  the  Patriarchs,  Archbishops,  and 
Bishops;  of  the  Apostolic  Delegates,  Vicars,  and  Prefects;  and 
of  certain  Abbots  and  Prelates. 

The  following  is  a  general  summary:  His  Holiness  the  Pope, 
Supreme  Head  of  the  Universal  Church ;  the  Sacred  College 
of  Cardinals,  consisting,  when  it  is  complete,  of  6  Cardinal 
Bishops,  50  Cardinal  Priests,  and  14  Cardinal  Deacons. 

The  Patriarchates,  of  which  there  are  10,  with  13  Patriarchal 
Sees — 8  of  the  Latin  Rite  and  5  of  the  Oriental  Rite.  The  greater 
or  more  ancient  Patriarchates,  are  those  of:  Alexandria,  Latin; 
Antioch  with  4  Patriarchal  Sees,  Latin,  Maronite,  Melchite,  and 
Syriac;  and  Constantinople,  Latin;  and  Jerusalem,  Latin.  The 
less  are  those  of  Babylon,  Chaldaic;  Cilicia,  Armenian;  East 
Indies,  Latin;  Lisbon,  Latin;  Venice,  Latin,  and  West  Indies, 
Latin. 

Archiepiscopal  Sees. 
Latin  Rite. 

Immediately  subject  to  the  Holy  See 19 

"With  Ecclesiastical  Provinces 152 

Oriental  Rite. 

With  Ecclesiastical  Provinces : 

Armenian i 

Greco-Rumanian i 

Greco-  Ruthenian i 


460  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Subject  to  the  Patriarchates  : 

Armenian i 

Greco-Melchite 3 

Syriac 3 

Syro-Chaldaic 2 

Syro-Maronite 6 

Total 189 

Episcopal  Sees. 

Latin  Rite. 

Suburban  sees  of  the  Cardinal  Bishops 6 

Immediately  subject  to  the  Holy  See 86 

Suffragan  sees  in  Ecclesiastical  Provinces 622 

Oriental  Rite. 

Immediately  subject  to  the  Holy  See  : 

Greco-Ruthenian 2 

Suffragan  sees  in  Ecclesiastical  Provinces  : 

Greco- Rumanian 3 

Greco-Ruthenian 6 

Subject  to  the  Patriarchates  : 

Armenian 16 

Greco-Melchite 8 

Syriac 6 

Syro-Chaldaic 10 

Syro-Maronite 2 

Total     767 

According  to  the  latest  list  (1894)  of  the  Hierarchy  the  mim- 
ber  of  Patriarchs,  Primates,  Archbishops,  and  Bishops,  includ- 
ing those  who  were  retired,  and  including  also  Archbishops  and 
Bishops  of  Titular  Sees,  reached  the  grand  total  of  1,252. 

Titular  Sees,  formerly  called  sees  "  in  partibus  infidelium" 
(that  is,  in  infidel  regions),  are,  for  the  most  part,  assigned  to 
Archbishops  and  Bishops  appointed  either  to  Apcstolic  Delega- 
tions, Vicariates,  or  Prefectures,  or  to  the  office  of  Coadjutor, 
Auxiliary,  or  Administrator  of  a  Diocese. 

\VoRK  IN  THE  World. 

The  supreme  aim  of  the  Catholic  Church  is  the  sanctifica- 
tion  of  the  individual  soul.  This  she  accomplishes  by  uniting 
the  soul  to  God  through  the  mediation  of  Christ  by  means  of 
the  sacraments  He  instituted.      Thus  the  Church  may  be  truly 


THE    CATHOLIC    ROMAN    CHURCH.  461 

called  a  perpetuation  of  the  Incarnation,  and  a  world-wide  dis- 
tribution of  its  benefits. 

But  the  battle  with  sin  alone  does  not  satisfy  the  charity 
and  zeal  of  the  Church.  Like  her  Divine  Founder,  she  yearns 
for  the  happiness  of  all  men.  Hence,  in  every  age  she  has 
been  noted  for  her  fruitful  missions  among  the  heathen,  and 
for  her  stupendous  charities  for  the  relief  of  the  afflicted, 
regardless  of  race  or  creed;  while  the  deeds  of  her  great  relig- 
ious orders  form  many  of  the  brightest  pages  in  the  world's 
history. 

According  to  the  latest  official  statistics,  we  have  in  the 
United  States  a  Catholic  population  of  9,077,856.  This  body 
is  under  the  direction  of  17  Archbishops,  75  Bishops,  10,053 
priests.  It  possesses  9,309  churches,  5, 194  stations  and  chapels, 
9  universities,  28  seminaries  for  the  training  of  secular  priests, 
77  seminaries  of  the  religious  orders,  182  academies  for  boys, 
609  academies  for  girls,  3,737  parochial  schools  with  775,070 
pupils,  239  orphan  asylums  sheltering  30,867  orphans,  821 
charitable  institutions — the  total  number  of  children  in  our 
Catholic  institutions  in  the  United  States  being  918,207. 

It  would  take  volumes  to  treat  in  detail  the  work  carried  on 
by  the  Church  in  our  land.  For,  small  a  part  as  it  is  of  the 
universal  Catholic  Church,  its  labors,  nevertheless,  are  colossal. 
We  may  take,  however,  a  typical  diocese,  such  as  New 
York,  and  from  a  cursory  survey  of  the  work  it  is  accomplish- 
ing we  may  fairly  judge  what  each  diocese,  according  to  its 
means,  is  proportionately  doing  in  the  United  States,  and 
throughout  the  world. 

The  Archdiocese  of  New  York  has  219  churches  and  113 
stations  and  chapels,  168  parochial-schools  with  41,057  pupils 
and  107  convents,  monasteries,  and  religious-houses.  From  2  to 
6  masses  are  celebrated  every  Sunday  in  the  churches,  which 
are  crowded  at  each  mass  with  a  different  congregation.  Short 
sermons  are  delivered  at  the  low  masses,  and  a  longer,  formal 
sermon  at  the  last,  or  high-mass. 

Every  parish  has  a  group  of  church  societies  for  the  young 
and  old  of  both  sexes,  the  aims  of  which  are  entirely  spiritual. 
A  popular  and  typical  society  of  this  nature  is  The  League  of  the 
Sacred  Heart,  which  has  a  membership  of  150,000  throughout 
the  world.  The  Rosary  Society  is  also  found  in  every  parish  and 
attracts  large  numbers.     Its  object  is  the  cultivation  of  the 


462  THE     KINGDOM    OK    GOD    IN    AMERICA. 

habit  of  meditation  on  the  mysteries  of  our  Lord's  life,  by  the 
practise  of  a  regular  and  particular  form  of  prayer.  Another 
popular  society  found  in  most  of  the  parishes  is  that  of  The  Holy 
Name,  for  men.  The  members  receive  communion  regularly, 
and  promise  to  do  all  in  their  power  to  oppose  the  habit  of 
cursing,  swearing,  or  the  use  of  profane  and  obscene  language, 
and  to  be  equally  diligent  in  upholding  the  reverence  due  to 
the  name  of  God  and  Christ. 

Literary  and  social  societies  are  likewise  established  in 
several  of  the  parishes.  The  Young  Mens  Union,  for  example, 
the  Library  Societies,  the  Temperance  Clubs,  and  the  Reading  Circles. 
For  attending  to  the  wants  of  the  poor  there  is  the  Society  of 
St.  Vincent  de  Paul,  exclusively  for  men.  It  is  established  in 
fifty-one  parishes  in  New  York  and  has  a  list  of  1,000  members. 

The  objects  of  this  Society,  as  set  forth  in  its  rules,  are:  To 
visit  the  poor  in  their  dwellings;  to  carry  them  aid;  to  afford 
them  religious  consolation;  to  give  elementary  and  Christian 
instruction  to  poor  children ;  to  distribute  moral  and  religious 
books.  In  fine,  to  quote  from  its  constitution,  "No  work  of 
charity  should  be  regarded  as  foreign  to  the  Society,  altho  its 
special  work  is  to  visit  poor  families." 

Besides  these  parochial  and  local  works  of  mercy,  the  Church 
in  New  York  has  founded  and  built  up  the  following  asylums, 
hospitals,  homes,  etc. 

The  Catholic  Protectory,  under  the  care  of  the  "  Brothers  of 
the  Christian  Schools." 

Fifty-three  brothers  have  charge  of  1,549  boys,  divided  into 
22  classes,  and  train  thern  in  the  following  industrial  pursuits: 
printing,  shoe-making  and  manufacturing,  tailoring,  black- 
smithing,  carpentry,  chair-caning,  silk-weaving,  baking,  farm- 
ing, gardening,  knitting  by  machinery,  etc.  There  are  621 
girls  under  the  care  of  40  vSisters  of  Charity,  who  train  them  in 
machine  and  hand-sewing,  embroidery,  kid-glove  making,  and 
household  duties. 

The  Mission  of  the  Jmmaculate  Virgin  for  the  Protection  of  Home- 
less and  Destitute  Children.  This  splendid  institution  cares  for 
and  trains  in  industrial  pursuits  1,882  children,  under  the  care 
of  4  priests,  52  sisters,  26  lay  teachers,  and  168  assistants. 

Besides  these  two  great  institutions  there  are  13  other  homes 
for  destitute  and  wayward  children,  sheltering  in  all  1,758  boys 
and  girls;    8  orphan  asylums  in  care  of  different  sisterhoods, 


THE    CATHOLIC    ROMAN    CHURCH.  463 

containing  2,450  inmates;  9  hospitals  in  charge  of  sisters,  treat- 
ing during  the  past  year  (1894)  4,568  patients  of  all  creeds  and 
none;  3  homes  for  the  aged  in  care  of  the  ''Little  Sisters  of  the 
Poor"  with  873  old  and  destitute  men  and  women;  4  day-nurs- 
eries, with  an  average  attendance  of  100;  1  insane  asylum  in 
charge  of  16  Sisters  of  Charity,  containing  60  inmates;  2  found- 
ling hospitals  caring  for  2,431  foundlings  during  the  year. 

Something,  then,  of  the  nature  and  extent  of  the  work  of  the 
Church  may  be  gathered  from  these  statistics,  and,  as  it  has 
already  been  observed,  each  diocese  in  the  land  and  througli- 
out  the  world  has  a  like  organization,  and,  in  due  proportion  is 
accomplishing  similar  work. 

Missions. 

With  Rome  as  its  center,  and  its  thousands  of  faithful  labor- 

AVast  ers  spread  over  the  earth,  the  Catholic  Missions 
Organization,    form  a  vast  and  complex  organization. 

Ever  since  the  discovery  of  America,  and  of  the  new  way  to 
India  by  the  Cape  of  Good  Hope,  Catholic  missionaries  have 
been  busy  in  pagan  lands.  The  wonderful  success  of  St.  Fran- 
cis Xavier  and  the  early  Jesuits  in  the  East  was  all  but  ruined 
by  the  suppression  of  the  Society  of  Jesus  in  the  eighteenth 
century,  and  the  subsequent  disorganization  of  its  missions, 
followed  shortly  after  by  the  outbreak  of  the  French  Revolution 
and  the  long  and  distressing  period  of  war  which  ended  with 
the  downfall  of  the  first  Napoleon. 

During  this  time  the  Orders  and  Congregations  of  Religions 
that  were  not  actually  dispersed  found  themselves  in  such 
trying  conditions  that  they  could  scarcely  maintain  themselves 
at  home,  and  to  their  sorrow  were  obliged  to  leave  their  dis- 
tant missions  without  supplies  of  new  laborers. 

Thus  multitudes  fell  away,  and  on  the  reorganization  of  the 
missions,  a  mere  handful  of  Christians  could  be  found  where 
half  a  century  before  there  had  been  thousands. 

In  spite  of  this,  however,  in  India  and  the  Chinese  Empire 
to-day,  the  Catholic  missions  are  in  a  flourishing  condition,  and 
each  of  those  two  regions  contains  more  than  a  million  of 
Catholics.  Europe  sends  the  greatest  number  of  men  for  the 
work,  France  alone  supplying  more  than  half  of  the  mission- 
aries and  contributing  most  of  the  funds  for  their  support. 

As  in  past  centuries,  the   Religious   Orders   of  the  Church 


464  THE    KINGDOM    OF    GOD    IN    AMERICA. 

continue  to  send  abroad  a  large  number  of  missionaries,  and 
Activity  of       many  new  congregations  of  regulars  have  been 
the  Orders.       founded  in  our  day  for  this  special  work. 
The  following  Orders  are  engaged  in  the  principal  fields  of 

foreign  missions: 

Augustinians :  Philippine  Islands  and  China  (Hu-nan). 

Benedictines:  India  (Eastern  Bengal),  Western  Australia,  United 
States  (Dakota  and  the  Indian  Territory). 

Capuchins:  Aden,  the  Galla  country,  India  (Agra,  Patna,  and  the 
Punjaub),  the  Seychelles,  Turkey  in  Europe,  Tunis. 

Carmelites:  Bagdad,  India  (Quilon,  and  Verapoly). 

Dominicans:  Philippine  Islands,  Tonking,  China  (Fokien),  Mes- 
opotamia, the  West  Indies,  South  America. 

Franciscans:  Syria  and  the  Holy  Land,  Egypt,  Tripoli,  Morocco, 
Philippine  Islands,  China  (Shantung,  Shan-si,  Shen-si). 

Jesuits:  India  (Bengal,  Bombay,  Mongalore,  Madura),  China 
(Pechili  and  Kiang-nan),  Indian  Archipelago,  Zambesi, 
Egypt,  Syria  and  Armenia,  West  Indies  and  Guiana,  the 
Rocky  Mountains,  etc. 

Lazarists:  China  (Pechili,  Che-Kiang,  Kiang-si),  Persia,  Abys- 
sinia. 

Marists:  Missions  of  Oceanica. 

Ohlates  of  Mary:  Hudson's  Bay  territory,  British  Columbia, 
Ceylon,  Natal. 

Peres  des  S.  S.  Coeurs:  Oceanica. 

Salesians  of  Anneaj:  India  (Vizagapatam). 

Salesians  of  Turin:  Patagonia. 

Missionary   Colleges,    etc. 

Missions  Etrangeres,  Paris:  India  (Coimbatore,  Mysore,  and  Pon- 
dicherry),  China  (Kwangtung,  Kwang-si,  Kwei-chau, 
Yunnan,  Sze-chuen),  Burmah,  Siam,  Cambodia,  Cochin- 
china,  Tonking,  Tibet,  Manchuria,  Korea,  and  Japan, 

Missions  Etrangeres  Beiges:  China  (Kan-su)  and  Mongolia. 

Missioners  of  St.  Joseph  of  London  and  Baltimore:  United  States 
(Negro  missions),  India  (Madras),  Borneo. 

Missioners  of  Steyl,  Holland:  China  (Shan-tung). 

Missioners  of  Milan:  India  (Bengal,  Hyderabad),  China  (Hong- 
kong and  Ho-nan),  Burmah. 

Missioners  of  Issoudin:  Oceanica. 


THE    CATHOLIC    ROMAN    CHURCH.  465 


For  Africa. 


Peres  du  S.  Esprit:  Senegambia,  Sierra  Leone,  Guinea,  Damara, 

and  Namaqua  Land,  Zanzibar,  etc. 
Missioners  {Africa?i)  of  Lyons:  Gold  Coast,  Benin,  Egypt. 
Missioners  (African)  of  Verona:  Central  Africa  (Eastern  Sudan). 
Missioners  of  Algiers:  Tunis,  Equatorial  Africa. 

Here  is  evidence  sufficient  to  prove  that  the  Historic  Church 
continues  her  missions  to-day  with  all  the  zeal  that  signalized 
her  in  past  ages.  We  see  that  members  of  the  same  Order  of 
Benedictine  monks  who  in  the  sixth  century  left  Rome  for 
England  with  the  blessing  of  Pope  Gregory  the  Great,  and 
founding  Canterbury  cathedral,  diffused  the  light  of  the  Gospel 
among  the  pagan  Anglo-Saxons,  renounce  to-day  the  comforts 
of  civilization  and  sail  for  far  more  distant  and  benighted  lands. 
While  the  Dominicans,  Franciscans,  Carmelites,  and  Augustin- 
ians  who  regenerated  Europe  in  the  Middle  Ages  are  still  busy 
carrying  the  glad  tidings  to  nations  unheard  of  in  the  days  of 
their  founders. 

Such  in  brief  is  the  Catholic  Roman  Church  in  her  constitu- 
tion and  government,  in  her  work  at  home  and  her  missions 
abroad,  and  to  conclude,  I  can  not  find  more  appropriate  words 
Mr.  Mallock's  than  those  of  a  non-Catholic  thinker  who  merely 
Estimate.  studied  the  church  from  without,  the  author  of 
"  Is  Life  Worth  Living?" 

"  Indeed,  the  more  we  compare  her  (the  Catholic  Church) 
with  other  religions,  her  rivals,  the  more,  even  where  she 
most  resembles  them,  shall  we  see  in  her  a  something  that 
marks  her  off  from  them.  The  others  are  like  vague  and  vain 
attempts  at  a  forgotten  tune;  she  is  like  the  tune  itself,  which 
is  recognized  the  instant  it  is  heard,  and  which  has  been  so  near 
to  us  all  the  time,  tho  so  immeasurably  far  away  from  us.  The 
Catholic  Church  is  the  only  dogmatic  religion  that  has  seen 
what  dogmatism  really  implies,  and  what  will  in  the  long  run 
be  demanded  of  it,  and  she  contains  in  herself  all  appliances 
for  meeting  these  demands.  She  alone  has  seen  that  if  there 
is  to  be  an  infallible  voice  in  the  world,  this  voice  must  be  a 
living  one,  as  capable  of  speaking  now  as  it  ever  was  in  the 
past;  and  that  as  the  world's  capacities  for  knowledge  grow, 
the  teacher  must  be  always  able  to  unfold  to  it  a  fuller  teach- 
30 


466  THE    KINGDOM    OF    GOD    IN    AMERICA. 

ing.  The  Catholic  Church  is  the  only  historical  religion  that 
can  conceivably  thus  adapt  itself  to  the  wants  of  the  present 
day  without  virtually  ceasing  to  be  itself.  It  is  the  only  relig- 
ion that  can  keep  its  identity  without  losing  its  life,  and  keep 
its  life  without  losing  its  identity;  that  can  enlarge  its  teach- 
ings without  changing  them ;  that  can  be  always  the  same,  and 
yet  be  always  developing."  * 


*Mallock's  "Is  Life  Worth  Living  ?"  p.  313. 


CHAPTER    FOURTH. 

THE    CHURCH    OF   THE    NEW   JERUSALEM.* 

By  Rev.   Theodore  F.   Wright,  Ph.D. 

If  one  enters  on  a  Sunday  morning  a  house  of  worship 
belonging  to  this  body,  he  notices  as  its  only  peculiarity  that  a 

_  copy  of  the  Scriptures  lies  in  the  center  of  the 

The  Church.       J        ^  ,       ,       i-  ^-         ■        ■  n^^ 

chancel  as  the  leading  object  in  view.  The  re- 
pository for  "the  Word,"  as  the  people  love  to  call  it,  is  some- 
times a  canopy  of  carved  wood  beneath  which  the  book  lies, 
and  sometimes  it  is  a  structure  in  the  form  of  an  altar.  The 
first  act  of  the  minister  in  conducting  the  worship  is  to  open 
the  book  for  use,  while  the  worshipers  stand  with  bowed  heads. 
This  is  due  to  the  reverence  in  which  the  Scriptures  are  held 
as  literally  the  Word  of  God,  and  this  principle  governs  the 
service  which  follows.  Appropriate  passages  are  read,  prayers 
from  the  Psalms  are  said,  always  ending  with  the  Lord's 
Prayer,  lessons  from  all  the  Old  and  New  Testaments  are 
reverently  read,  and  portions  of  the  Word  are  chanted.  The 
benediction  is  a  quotation. 

The  sermon  is  strictly  Scriptural  and  thus  expositional. 
Whatever  the  passage  taken  as  a  text,  the  minister  has  not  used 
it  as  a  peg  to  hang  an  essay  upon,  but  has  given  as  thorough 
study  to  the  passage  as  his  means  allow,  and  then  has  brought 
the  ripe  fruit  of  his  labors  to  the  people.  Thus  the  effect  of 
the  sermon  is  impersonal,  and  it  comes  as  from  the  Bible  instead 
of  being  an  expression  of  the  preacher's  opinions  or  moods. 

The  morning  service  is  generally  followed  by  a  meeting  of 
classes,  composed  according  to  age  for  the  study  of  the  Scrip- 
Study  of  the    tures  in  series  as  laid  down  for  the  year  in  a 
Word.  lesson-chart.     All  ages,  from  that  suited  to  the 

kindergarten  methods  to  the  most  mature,  are  found  in  these 
classes.     The  teachers  have  been  aided  in  their  preparation  by 

*  Popularly  known  as  Swedenborgians. 
467 


468  THE    KINGDOM    OF    GOD    IN    AMERICA. 

the  pastor.  The  term  "  Simday-school"  does  not  so  well  de- 
scribe this  as  "  Bible-school." 

The  reason  that  this  distinction  of  the  Word  from  all  other 
books  is  made  is  that  its  preeminence  is  rationally  seen. 
Nothing,  indeed,  is  believed  or  done  without  a  full  understand- 
ing of  its  propriety.  Inspiration  is  not  a  dogma  but  a  perceived 
fact.  It  is  seen  that,  while  in  its  holy  and  historical  literal 
meaning  the  Word  is  a  record  of  a  small  nation,  yet  it  contains 
at  every  point  spiritual  truths  of  present  application.  The  first 
chapter  of  Genesis  is  seen  to  describe  the  stages  of  man's  regen- 
eration from  brutishness  up  to  full  enlightenment  and  heavenli- 
ness;  the  Exodus  of  Israel  describes,  when  spiritually  under- 
stood, the  progress  of  deliverance  from  a  fleshly  life;  the  wars 
are  representation  of  struggles  in  temptation;  the  songs  are 
the  prayers  of  all  in  dependence  upon  the  Lord.  Thus  as  the 
Gospels  abound  in  parables  which  contain  spiritual  lessons,  so 
the  Word  in  general  is  inspired  likewise,  and  thus  it  speaks 
outwardly  of  earthly  affairs,  but  actually  contains  lessons  of 
life  restricted  to  no  period  or  region. 

The  "  New  Church"  may  be  said  to  stand  among  the  other 
religious  bodies  for  the  deeper  things  of  the  Word.  It  does 
not  ignore  the  textual  or  the  higher  criticism,  and  its  students 
are  active  in  all  Biblical  fields;  but  its  main  work  is  in  unfold- 
ing from  the  Word  what  the  divine  Author,  making  use  of  the 
Bible  writers  and  of  their  language,  has  unfolded — namely,  the 
spiritual  history  of  mankind  and  the  divine  dealings  with  man, 
especially  in  the  Incarnation. 

In  regard  to  the  person  and  office  of  the  Redeemer  the 
highest  ground  is  taken.  He  is  God  manifest.  He  is  the  one 
The  World  God  incarnate.  By  gradual  development  of  self- 
Made  Flesh,  will  man  had  lost  childlikeness  and  religion  and 
had  become  subject  to  the  control  of  evil  spirits,  or  wicked  peo- 
ple deceased.  This  destructive  influence,  bearing  mankind 
downward  into  the  brutality  of  the  Roman  period,  was  con- 
quered by  the  Son  of  Man.  The  word  or  wisdom  of  God,  of 
which  the  written  Word  had  hitherto  been  the  expression,  was 
made  flesh  in  the  virgin's  son,  the  Divine  took  on  the  nature 
of  fallen  man.  The  redemption  was  not  by  the  cross  only, 
it  was  by  the  whole  life  of  self-abnegation  of  which  the  Gospels 
tell.  "  He  was  tempted  in  all  points  like  as  we  are,  yet  with- 
out sin."     Thus  victorious,  He  entered  into  the  glory  of  the 


THE    CHURCH    OF    THE    NEW    JERUSALEM.  469 

Father  by  becoming  filled  with  the  divine  Love  and  Life.  The 
risen  Lord  Jesus  Christ  is  the  visible  God,  the  Alpha  and 
the  Omega,  and  is  the  object  of  worship  in  the  New  Church.  In 
Him  the  Divine,  the  Human,  and  the  Spirit  are  as  the  soul,  body, 
and  outgoing  life  in  man. 

In  keeping  with  this  spiritual  rather  than  material  view  of 
the  redemption  and  of  the  Word  is  the  doctrine  in  regard  to 
The  Spiritual  the  other  world.  Man  is  a  spirit  clothed  in  flesh. 
World.  He  is  immortal.  On  the  death  of  the  body  the 
real  man  lives  on  in  the  spiritual  body  already  his  own.  Death 
is  a  step  in  life.  The  other  world  is  the  link  between  God  and 
matter.  By  it  matter  lives.  Every  spiritual  existence  has  its 
corresponding  material  form,  and  this  is  the  type  of  it.  Thus 
man's  soul  has  its  body.  The  thought  has  the  uttered  word. 
Love  has  its  caress. 

The  spiritual  world  is  not  bound  by  space  and  time  as  this 
is,  and  it  grows  by  the  entrance  of  those  of  every  nation.  All 
dwell  there  according  to  their  characters,  and  the  right-minded 
form  a  wonderful  harmony  of  humanity,  all  in  heaven  making 
one  grand  unit  in  the  sight  of  God  Heaven  is  not  idle;  there 
are  spiritual  uses  to  be  performed.  It  is  not  stagnant;  there  is 
growth  for  the  soul  in  grace  and  truth. 

New-Church  people  bury  their  dead  with  emotion,  but  they 
look  in  thought  to  the  still  waters  and  green  pastures  to  which 
the  friends  have  gone.  The  resurrection  in  which  they  believe 
is  that  of  which  we  read:  **  After  two  days  he  will  revive  us, 
in  the  third  day  he  will  raise  us  up,  and  we  shall  live  in  his 
sight"  (Hosea  vi.  2). 

What  is  commonly  known  as  Spiritualism  is  abhorred  on 
account  of  its  disorderly  and  reason-destroying  qualities.  It  is 
the  Word  which  is  the  one  guide  of  life. 

The  principles,  a  few  of  which  have  been  stated  above,  form- 
ing a  complete  theology  in  which  every  point  is  viewed  from  a 

Emanuel  truly  spiritual  side,  were  brought  out  in  the  wri- 
Swedenborg.  tings  of  the  scientist  and  theologian  whose  name 
is  commonly  used  to  designate  the  New  Church.  Perhaps  no 
man  has  been  more  vilified  by  those  ignorant  of  his  life  than 
this  man.  The  facts  have  been  studied  so  thoroughly  that 
every  year  of  the  eighty-four  (1688-17 7 2)  is  well  known.  The 
son  of  a  bishop,  educated  in  the  Swedish  University  of  Upsala, 
he  showed  a  marked  taste  for  science  in  its  theoretical  and 


47°  THE    KINGDOM    OF    GOD    IN    AMERICA. 

practical  forms,  inventing  many  things,  including  a  method  of 
calculating  longitude,  and  improving  iron-working  devices.  He 
made  his  way  in  science  to  its  topmost  reach,  the  study  of  the 
brain,  and  received  the  usual  rewards  of  such  a  life.  He  was 
the  author  of  many  scientific  and  philosophical  books.  Thus 
prepared  in  a  luminous  understanding  of  nature,  he  entered  at 
fifty-five  upon  a  higher  study,  that  of  the  Bible,  and  was  soon 
led  to  see  rationally  that  it  had  a  deeper  meaning,  that  the 
theology  of  his  day  was  gross  and  material,  and  that  the  new 
era  of  Christianity  predicted  under  the  name  of  the  New  Jeru- 
salem was  at  hand. 

Living  quietly,  purely,  and  in  the  respect  of  his  fellows  in 
the  Royal  Diet,  Swedenborg  passed  his  remaining  years  in 
studies  and  experiences  which  produced  another  series  of  works: 
the  "Arcana  Celestia,"  dealing  with  the  spiritual  meaning  of 
Genesis  and  Exodus;  "  Heaven  and  Hell,"  describing  the  prin- 
ciples and  phenomena  of  the  other  world;  the  "  Divine  Love 
and  Wisdom,"  treating  of  God  and  creation  ;  the  "  Divine  Provi- 
dence," showing  its  universal  control;  the  "  New  Jerusalem  and 
its  Heavenly  Doctrine,"  briefly  expounding  the  new  theology; 
the  "Apocalypse  Revealed,"  showing  the  true  application  of 
the  Book  of  Revelation  to  Christian  history;  "  Marriage  Love," 
pointing  out  the  mental  symmetry  of  the  sexes  and  the  nature 
of  true  marriage;  and  the  "True  Christian  Religion,"  as  a  com- 
pendious statement  of  the  whole  doctrine.  He  died  in  peace, 
having  finished  his  work. 

It  is  not  strange  that  he  has  been  spoken  of  by  some  as 
insane.  Of  our  Lord  Himself  it  was  said,  "  He  hath  a  devil 
and  is  mad."  Every  one  who  has  spoken  of  new  things  has 
been  deemed  mad  by  those  who  doubted  in  ignorance  the  pos- 
sibility of  the  alleged  facts.  In  this  respect  Swedenborg  may 
be  classed  with  Columbus,  Galileo,  and  Hahnemann. 

As  in  so  many  other  instances,  so  here  the  church  at  large 
would  not  accept  the  new  ideas  and  cast  out  those  who  did 
The  accept  them.     Thus  a  distinct  organization    be- 

Organization.  came  a  necessity.  A  first  meeting  was  held  in 
London  in  1785.  Soon  after  the  books  came  to  this  country. 
They  had  been  gradually  translated  wholly  or  in  part  from 
their  original  Latin,  the  learned  language  of  Europe  a  century 
ago,  into  English,  Swedish,  Danish,  German,  Russian,  French, 
Italian,  Arabic,  Dutch,  Spanish,  and  Icelandic.     Churches  have 


THE    CHURCH    OF    THE    NEW    JERUSALEM.  471 

been  planted  in  America  and  England,  in  both  of  which  coun- 
tries there  is  full  organization  with  an  established  ministry, 
publication  societies,  and  periodicals.  There  are  also  societies 
in  Stockholm,  Copenhagen,  Berlin,  Paris,  Zurich,  Florence, 
Vienna,  Budapest,  South  Africa,  India,  and  the  islands. 
Numbers  are  not  large,  but  they  .slowly  increase. 

In  the  United  States  there  is  i  minister  at  work  in 
Arkansas,  7  in  California,  i  in  Colorado,  i  in  Delaware,  i  in 
the  District  of  Columbia,  i  in  Florida,  i  in  Georgia,  5  in  Illi- 
nois, 2  in  Indiana,  4  in  Iowa,  i  in  Kansas,  i  in  Kentucky,  4  in 
Maine,  3  in  Maryland,  20  in  Massachusetts,  2  in  Michigan,  i 
in  Minnesota,  3  in  Missouri,  i  in  Nebraska,  i  in  New  Hamp- 
shire, 4  in  New  Jersey,  6  in  New  York,  4  in  Ohio,  i  in  Oregon, 
10  in  Pennsylvania,  i  in  Rhode  Island,  i  in  Tennessee,  i  in 
Texas,  i  in  Virginia.  Canada  has  4,  Haiti  has  i.  This  shows 
a  wide  distribution  of  workers. 

It  is  a  peculiarity  of  this  church  that  as  prejudice  decreases 
persons  becoming  receptive  of  its  doctrines  are  not  disturbed. 
The  whether  ministers  or  laymen,  and  are  sometimes 

Unorganized,  honored,  so  that  they  remain  in  outward  connec- 
tion as  formerly  and  assisting  their  brethren  to  see  the  light. 

It  was  recently  stated  by  the  librarian  of  the  British  Museum 
that  the  largest  number  of  religious  books  added  to  that  library 
Greatest  Issue  in  a  year  came  from  the  New  Church.     This  extra- 

of  Books.  ordinary  activity  for  so  small  a  body  is  undoubt- 
edly due  to  the  interest  which  is  felt  in  all  such  subjects  when 
viewed  in  the  light  which  flows  into  the  mind  from  the  opened 
Word — "  In  thy  light  shall  we  see  light  (Ps.  xxxvi.  9). 

As  a  religious  body  can  be  best  judged  by  the  lives  of  its 
members,  it  may  be  well  to  state  that  the  Hon.  C.  C.  Bonney, 
Some  of  its  who  planned  the  Parliament  of  Religions  and  was 
Members.  its  President,  found  his  motive  and  guidance  in 
the  broad  doctrines  of  the  New  Church  of  which  he  is  a  member. 
Samuel  Crompton,  inventor  of  the  mule  used  in  spinning  cotton, 
may  be  mentioned  as  an  English  member;  and  so  may 
Buchanan,  who  introduced  infant-schools  into  that  country. 
Oberlin  was  a  reader  of  the  doctrines,  and  an  ardent  New 
Church  man  was  Mouravieff,  who  brought  about  the  freedom  of 
the  Russian  .serfs.  Professor  Tafel  of  the  University  of  Got- 
tingen  may  be  spoken  of  in  Germany  as  one  who  edited  a  new 
edition  of  Swedenborg  in  Latin.     Hiram  Powers,  the  sculptor, 


472  THE    KINGDOM    OF    GOD    IN    AMERICA. 

and  his  brother  in  the  art,  Harman,  deserve  mention.  Isaac 
Pitman,  inventor  of  shorthand-writing,  has  been  recently 
knighted  by  Queen  Victoria  for  carrying  out  a  principle  of 
universal  language  which  he  obtained  from  his  faith.  The  late 
Chancellor  Chauvenet  of  St.  Louis,  the  late  Professor  Theo- 
philus  Parsons  of  Cambridge,  Chief-Justice  Albert  Mason  of 
Massachusetts,  and  many  others  in  the  walks  of  intelligent  life, 
come  to  mind.  But  it  is  a  religion  for  the  humble  as  well,  and 
not  a  few  hard  workmen  have  found  help  in  the  New  Church. 


CHAPTER    FIFTH. 

THE   CONGREGATIONAL  BODY. 

The  Congregationalists,  having  New  England  as  their  orig- 
inal home  in  this  country,  and  drawing  their  inspiration  and 
traditions  from  the  Puritan  and  Pilgrim  fathers,  have  always 
exerted  an  influence  entirely  out  of  proportion  to  their  numeri- 
cal strength.  The  Great  Awekening  of  the  eighteenth  century, 
so  far  as  connected  with  the  name  and  work  of  Jonathan  Ed- 
wards, was  largely  within  the  sphere  of  Congregationalism. 
Much  of  the  labors  of  Whitefield  and  Tennent  was  also  devoted 
to  New  England. 

The  record  of  the  work  and  progress  of  the  Congregational 
body  in  this  country  will  embrace  the  following  papers: 

1.  Congregationalism,  by  Professor  George  B.  Willcox,  D.D. 

2.  The  Congregational  Churches,  by  Rev.  Wolcott  Calkins, 
D.D. 

3.  The  American  Board  of  Commissioners  for  Foreign 
Missions,  by  Rev.  S.  J.  Humphrey,  D.D. 

4.  The  American  Home  Missionary  Society. 

5.  The  American  Missionary  Association. 

SECTION    FIRST. 

Congregationalism. 

By   Professor    George   B.     Willcox,    D.D.,    Chicago     Theological 
Seminary,  Chicago. 

I.    Its  History. 

Congregationalists  claim  that  their  church  polity  was  that 
of  the  New  Testament.  An  eminent  clergyman,  who  came  out 
from  another  communion,  organized  a  congregational  church. 
The  writer  asked  him  why  he  did  not  join  some  other  denomi- 
nation.    He  replied,  in  substance:    "Well,  we  determined  to 

473 


474  "^Hf-    KINGDOM    OF    GOD    IN    AMERICA. 

cut  loose  from  all  the  sects  and  dig  down  to  hard-pan — take 
our  organization  straight  from  the  Bible.  So  we  took  our  New 
Testaments,  the  Acts  especially,  and  studied  independently. 
We  found  that  we  must  organize,  in  the  simplest  possible  way, 
and  with  the  sole  condition  or  test  of  discipleship.  We  found 
that  we  must  have  a  pastor,  or  bishop  or  elder,  or  whatever  he 
might  be  called,  and  some  deacons.  So  we  constituted  our 
church  regardless  of  the  sects.  But,  when  we  had  fixed  the 
institution,  we  opened  our  eyes  and  looked  about,  and  found 
we  were  Congregationalists!" 

Primitive  Congregationalism. 

The  whole  course  of  the  New  Testament  goes  on  the 
assumption  of  this  polity.  The  independence  of  each  church 
was  steadily  maintained.  Tho  the  converts  from  heathenism 
were,  of  course,  crude  and  ignorant,  and  it  might  have  excited 
no  wonder  had  the  apostles  ruled  them  with  a  strong  hand,  the 
apostles  jealously  refrained  from  so  doing.  The}'  called  upon 
the  brotherhood  to  conduct  their  own  discipline,  to  elect  their 
own  pastors,  to  maintain  in  every  way  their  own  autonomy. 
We  nowhere  see  the  slightest  sign  of  the  disciples  in  any 
region  being  organized  into  one  compact  body.  The  brother- 
hood in  any  one  city  all  constituted  a  single  church.  That 
church  may  have  met  in  several  buildings  and  had  accordingly 
several  pastors  or  elders.  But  while  we  read  of  "the  church" 
in  Jerusalem,  "the  church"  in  Ephesus,  and  so  on,  we  read  also 
of  "the  churches"  of  Galatia,  "the  churches  of"  [the  Roman 
province  of]  i\sia,  and  so  on.  No  sign  appears  that  the  churches 
were  subjected  to  any  common  ruler  or  convention  or  repre- 
sentative assembly  whatever.      Tho  they  sent  mutual  greetings 

Bunsen's  and  in  various  ways  had  intercourse  one  with 
View.  another,  it  was  always  as  bodies  coequal  and  in- 

dependent one  of  another.  All  this  is  freely  conceded  by  vari- 
ous writers  not  Congregationalists.     Says  Chevalier  Bunsen  : 

"  Every  town-congregation  of  ancient  Christianity  was  a 
church.  The  constitution  of  that  church  was  a  congregational 
constitution.  In  St.  Paul's  epistles,  in  the  writings  of  Clemens 
Romanus,  in  Ignatius  and  Polycarp,  the  congregation  is  the 
highest  organ  of  the  spirit,  as  well  as  the  power  of  the  church." 

Says  Milburn,  in  his  "Ecclesiastical  History:"  "Still,  each 
church    was    an    absolutely    independent    community."     Says 


THE    CONGREGATIOXAL    F.ODY.  475 

Waddington  ("  Ecclesiastical  History"), "  Each  church  was  essen- 
Whately's       tialh' independent  of  every  other."    Says  Whate- 
View.  ly  ("  Kingdom  of  Heaven")  : 

"  The  apostles  founded  Christian  churches,  all  based  on  the 
same  principles,  all  sharing  the  same  privileges,  but  all  quite 
independent  of  each  other.  .  .  .  Nor  does  Paul  even  hint  at 
the  subjection  of  one  church  to  another  singly  or  to  any  num- 
ber of  others  collectively." 

And  says  Mosheim: 

"  Neither  in  the  New  Testament  nor  in  any  ancient  document 
whatever,  do  we  find  anything  recorded  from  which  it  might  be 
inferred  that  any  of  the  minor  churches  depended  upon  or  looked 
for  direction  to  those  of  greater  consequence.  On  the  contrary, 
several  things  occur  therein  which  put  it  out  of  all  doubt  that 
every  one  of  them  enjoyed  the  same  rights,  and  was  considered 
as  being  on  a  perfect  equality  with  the  rest." 

But  this  grand  principle  of  government  "of  the  people,  by 
the  people,  and  for  the  people,"  was  too  far  in  advance  of  the 
age  to  be  long  maintained.  There  was  no  sufficient  intelli- 
gence and  self-reliance  in  the  whole  body  of  the  disciples  to 
stand  against  the  aggressions  of  the  priesthood.  Gradually, 
through  processes  which  the  limits  of  this  paper  prevent  our 
tracing  in  detail,  the  churches  in  each  locality  became  subject 
to  a  bishop  (not  such  in  the  New  Testament  sense),  and  the 
Complete  hierarchy  was  carried  up  through  archbishops 
Perversion.  and  cardinals  to  the  Pope  at  Rome.  He  assumed 
supremacy  because  the  imperial  city  served  as  a  pedestal  on 
which  he  was  exalted  above  the  pastors  of  other  towns  and  cities. 

The  claim  that  Peter  was  foremost  of  the  apostles,  as  well 
as  the  claim  that  the  popes  were  his  divinely  authorized  suc- 
cessors, finds  no  support  in  Scripture.  His  brethren  nowhere 
recognized  it,  nor  does  he  appear  to  have  ever  claimed  it.  The 
commission  to  him  in  Matt.  xvi.  i8,  19,  often  called  "  the  power 
of  the  keys,"  doubtless  refers  to  the  authority  granted  him, 
with  the  rest  of  the  apostles,  to  declare  men  penitent  and  so 
forgiven,  or  the  contrary.  But  whatever  it  meant,  the  same 
authority  was  conferred  on  the  local  church  (Matt,  xviii.  18). 
There  is  no  evidence  that  Peter  was  ever  bishop  of  the  church 
at  Rome,  or  had  any  more  than  Paul  to  do  with  founding  that 
church.  Paul  was  not  the  man  to  build  on  another's  founda- 
tions (Rom.  XV.  20) — to  be  sending  a  letter  to  a  church  founded 
by  a  brother  apostle.     There  is  no  sign  of  any  prominence  or 


476  THE    KINGDOM    OF    GOD    IN    AMERICA. 

authority  of  Peter  beyond  all  the  others.  Paul  rebukes  him 
openly  and  with  no  ceremony  (Gal.  ii.  11-14).  It  was  the 
opinion  of  James,  not  Peter,  which  swayed  the  Jerusalem  coun- 
Priraacy  cil  (Acts  xv.  19,  29).  Peter  was  no  less  than 
Baseless.  thirteen  times  rebuked  by  our  Lord  for  greater  or 
lesser  faults  and  sins.  There  is  no  sign  of  any  prominence  among 
the  apostles  save  that  of  ability,  consecration,  and  efficiency. 

Modern  Congregationalism. 

The  rise  of  Congregationalism  in  modern  times,  after  the 
long  and  dreamy  period  of  the  Dark  Ages,  commenced  with 
Struggle  of  the  struggle  of  Puritanism,  so  familiar  in  Eng- 
Puritanism.  Hsh  history,  for  the  purity  of  the  church  and  for 
religious  liberty  in  the  reign  of  Henry  VIII.  of  England. 
The  act  by  which  that  imperious  monarch  declared  himself, 
instead  of  the  Pope  at  Rome,  supreme  head  of  the  English 
church,  neither  changed  nor  was  intended  to  change  the  spirit- 
ual character  of  that  church.  The  old,  superstitious  mummeries 
all  remained  essentially  unaltered.  Men  who  could  not  abide 
them  and  called  for  the  unadulterated  Gospel  were  cruelly 
persecuted.  In  the  assumption  of  headship  over  the  church  by 
Henry  there  was  one  advantage.  It  was  not  merely  a  transfer 
from  Pope  Clement  to  him  of  the  highest  ecclesiastical  author- 
ity, but  from  the  pontiffs  of  Rome  to  the  native  sovereigns  of 
England.     There  was  some  hope,  some  promise,  in  that. 

The  effect  of  old  age  with  its  irritating  infirmities  and  of  an 
increasing  gloom  of  superstition  in  the  king  intensified  his 
persecution  of  the  Puritans. 

The  short  reign  of  his  son  (crowned  January  28,  1547) 
afforded  some  respite  to  the  nation.  Tho  Edward  was  but  nine 
years  and  four  months  old  at  his  coronation  and  reigned  but  six 
years,  he  accomplished  an  excellent  work  for  the  purification 
of  the  church  and  for  religious  liberty.  But  with  the  accession 
of  Bloody  Mary,  the  pall  of  night  came  down  again  and  the 
stake  and  fagot  were  set  at  their  deadly  work.  In  her  brief 
reign  (from  July  6,  1553,  to  November  17,  1558)  England  was 
forced  far  back  toward  the  Dark  Ages.  Some  270  persons,  by 
the  common  estimate,  were  burned  alive,  foremost,  both  in 
time  and  character,  among  them  being  Bishops  Ridley  and 
Latimer  of  immortal  memory. 


THE    CONGREGATIONAL    BODY.  477 

Elizabeth,   tho  professedly  a  Protestant,  was  so  fond  of  a 

Elizabeth  and    gorgeous   ritual    and    so   imperious   in    her   will 

Gorgeous        as  to  afford    but  little    relief   to    the    persecuted 

Ritual.  Puritans. 

The  Lords  Commissioners  had  thrown  scores  of  them  into 
such  jails  as  would  to-day  hardly  be  tolerated  as  stables.  Many 
had  been  confined  in  those  torture-cages  called  "Little  Ease," 
so  shaped  that  the  prisoner  could  neither  stand  erect,  sit,  nor 
lie.  Three  at  least,  Penry,  Greenwood,  and  Barrows,  had  given 
their  lives  for  their  faith  on  the  gallows.  It  had  become  evi- 
dent that,  under  the  rule  of  Elizabeth,  liberty  of  conscience 
was  a  thing  yet  to  arrive. 

There  had  already  begun  to  arise  a  distinction  between  two 
classes,  both  of  whom  had  in  common  an  abhorrence  of  the 
corruptions  and  the  tyranny  of  the  Established  Church.  The 
Puritans  were  such  men  as  persecution  rather  stiffens  than 
bends.  .  For  new  light  on  current  questions  some  of  them  had 
been  looking  into  their  well-thumbed  Bibles.  Had  Christ  or 
His  apostles  authorized  at  all  a  national  church?  Among  the 
things  to  be  rendered  to  Caesar  was  not  Elizabeth  demanding 
some  that  belonged  to  God?  The  questions,  it  seemed  to  them, 
answered  themselves. 

And,  in  answering,  they  begot  among  them  a  new  body  of 
advanced  thinkers.     It  was  as  among  their  descendants,  a  cen- 

Their  tury  and  a  half  later,  who,  beginning  with  a  call 

Origin.  for  amendment  to  the  tyranny  of   George  III., 

concluded  with  amending  by  substitution  in  the  Declaration  of 
Independence.  The  Puritans,  as  their  name  signified,  aimed 
only  at  a  purification  of  the  national  church.  That  a  national 
church,  supported  and  vindicated  by  law  with  pains  and  penal- 
ties for  dissent,  was  a  necessity  they  had  held,  far  back  in  the 
reign  of  Elizabeth,  as  stoutly  as  the  imperious  daughter  of  Henry 
herself.  In  their  zeal  to  tear  away  such  parasitic  growths  as 
apostolic  succession  and  the  Romish  ritual  they  sought  only  to 
save  the  tree  to  which  these  adhered.  They  had  preached  with- 
out the  surplice.  They  had  baptized  with  no  sign  of  the  cross. 
They  had  married  without  the  ring  which  was  the  Romish 
token  of  marriage  as  one  of  the  seven  sacraments.  They  had 
passed  the  bread  and  wine,  at  the  Lord's  Supper,  to  com- 
municants who  were  not  called  to  kneel  at  the  chancel-rail. 
In  short,  they  had  put  away  the  Romish  mummeries. 


478  THE    KINGDOM    OF    GOD    IN    AMIORICA. 


A  met  ica  n  Congregationalism . 

But  it  was  only  a  portion  of  the  more  advanced  of  them  who, 
not  content  with  the  vain  attempt  to  purify  the  church,  adopted 
the  motto  of  Robert  Browne,  "Reformation  without  Tarrying 
for  Any,"  and  became  Separatists.     Their  antagonism  to  the 
The  national   church  was  naturally  more  radical   and 

Separatists,  uncompromising  than  that  of  the  Puritans. 
Bloody  Mary  had  drawn  no  distinctions.  All  were  alike  here- 
tics, all  equally  good  fuel  for  the  flames.  But  James  I.,  while 
he  could  in  some  sort  endure  Puritans,  would  keep  no  terms 
with  Separatists.  It  was  these  last,  therefore,  who,  driven  out 
of  England  and  exiled  first  to  Amsterdam  and  then  to  Leyden, 
finally,  as  the  Pilgrim  Fathers,  reached  Plymouth  Rock  in 
1620. 

The  Puritan  exodus  occurred  about  ten  years  later  and 
resulted  in  the  settlement  of  Salem,  Boston,  and  Charlestown. 

Pilgrim  It  was  much  stronger  in  both  numbers  and  wealth, 
and  Puritan.  But  having  never  lived  before  outside  England, 
the  Puritans  were  narrower  in  their  views  and  more  intense  in 
their  adhesion  to  English  usages.  The  Pilgrims,  having  seen 
life  on  the  Continent,  and  discovered  how  much  of  the  spirit 
of  Christ  was  to  be  found  in  Christians  of  other  communions, 
were  far  more  liberal  in  their  fellowship  and  tolerant  in  their 
policy. 

But  the  free  air  of  the  wilderness  ventilated  the  brains  of 
the  Puritans  and  brought  them  ere  long  into  close  affiliation 
with  their  Separatist  brethren.  They  threw  ofT  their  Episco- 
pal forms  and  became  as  thoroughly  Congregational  in  polity 
as  the  settlers  in  Plymouth. 

As  this  paper  makes  no  pretense  to  an  elaborate  history  of 
the  Pilgrims  and  Puritans,  the  remaining  events  to  the  present 
can  be  only  briefly  noticed. 

Earnest  efforts  were  put  forth  for  the  conversion  of  the 
Indians.  Rev.  John  Eliot,  known  as  the  "Apostle  to  the 
Indians,"  was  eminently  successful  in  this  good  work.  It  was 
estimated  at  one  time  that  there  were  as  many  as  four  thousand 
"praying  Indians,"  so  called,  in  the  different  colonies. 

The  Controversy  in  New  England  over  the  Half- Way 
Covenant. — While  these  efforts  were    in    progress,   arose    the 


THE    CONGREGATIONAL    BODY. 


479 


famous  discussion  of  what  was  known  as  the  "  Half-Way  Cov- 
enant." There  were  in  the  colonies  not  a  few,  born  of  Chris- 
tian parents  baptized  in  infancy  but  not  counted  as  regenerate 
persons,  who  wished  their  own  children  baptized,  as  they  would 
have  been  in  the  Church  of  England.  A  council  or  "synod" 
of  the  Massachusetts  churches,  March  it,  1662,  at  Cambridge, 
came  to  a  rather  lame  conclusion.  These  persons  were  al- 
lowed to  be  so  far  church-members  as  to  have  their  infants 
baptized,  but  not  so  far  as  to  partake  of  the  communion  or 
to  vote  in  business-meetings  of  the  church.  This  policy, 
once  adopted,  was  maintained  through  the  remainder  of  the 
seventeenth,  the  whole  of  the  eighteenth,  and  the  earlier  part 
of  the  nineteenth  centuries.  It  resulted  in  bringing  into  the 
Unitarian  churches,  in  full  communion,  a  multitude  of  god- 
Defection,  less  members  who  chilled  the  spirituality  of  the 
brotherhood  and  paved  the  way  for  the  great  Unitarian  de- 
fection, early  in  the  present  century. 

A  second  synod,  September  10,  '679,  indorsed  this  Half- 
Way  Covenant  and  approved  the  "Savoy  Confession."  This 
latter  was  a  revision  of  the  (Presbyterian)  Westminster  symbol, 
by  a  body  of  Congregational  divines,  which  met  at  the  Savoy 
Palace,  London,  in  1658.  It  differed  little  from  the  Westmin- 
ster, except  in  its  adaptation  to  Congregational  use. 

In  Connecticut,  in  the  opening  decade  of  the  eighteenth 
centur3%  arose  a  demand  for  a  more  closely  compacted  organ- 
Saybrook  ization  of  the  churches.  It  issued  in  what  was 
Platform.  known  as  the  "  Saybrook  Platform,"  which  es- 
tablished the  consociational  system.  This  was  too  near  to 
Presbyterianism  to  be  permanently  upheld  by  our  churches, 
and  the  remnants  of  it  are  now  rapidly  disappearing. 

There  has  been  much  querying  why  and  how  it  was  that 
Congregationalism,  which  had  at  first  the  ground  in  advance 
of  other  communions,  should  have  fallen  behind  the  progress  of 
some  of  them  and  become  one  of  the  smaller  denominations  of 
the  country.  One  reason  has  been  the  liberal,  unaggressive 
spirit  of  the  body,  in  which  it  has  never  striven  with  any  jeal- 
ousy for  self-propagation.  Another  was  the  famous  "  Plan  of 
Union"  with  the  Presbyterian  Church,  early  in  the  present 
century.  As  the  two  denominations  spread  westward,  members 
of  both  were  organizing  churches  in  the  new  settlements.  It 
was  undesirable  to  waste  strength   in  competing  with  one   an- 


480  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Other.  Accordingly  the  General  Assembly  of  the  Presbyterian 
Church  and  the  General  Association  of  Connecticut,  in  1801, 
proposed  the  arrangement  that  Presbyterian  pastors  might 
serve  Congregational  churches  and  Congregational  pastors 
Presbyterian  churches.  If  disputes  arose,  pastor  and  church 
might  appeal  to  the  Presbytery  or  Association  to  which  the 
pastor  belonged.  If  no  satisfactory  result  followed,  they  might 
resort  to  a  mutual  council  composed  of  Presbyterian  and  Con- 
gregational members.  There  was  much  other  machinery  pro- 
vided, but  the  plan  was  too  cumbrous  to  work  smoothly.  It 
was  well  and  impartially  intended.  But  many  pastors  dili- 
gently taught  that  Congregationalism  was  unfitted  to  regions 
out  of  New  England,  and  the  result  was  a  loss  to  that  polity  of 
Plan  of  Union  upward  of  2,000  churches.  The  plan  of  union 
Abrogated.  was  repudiated  by  the  Presbyterian  Church  in 
1837,  and  by  the  Congregationalist  Albany  Council  (the  first 
really  national  one,  after  a  "synod"  in  1646,  ever  held)  in  1852. 


II.   Principles  and   Polity. 

Congregationalists  hold  that  any  body  of  regenerate  dis- 
ciples of  Christ,  united  in  covenant  and  meeting  for  the  stated 
worship  of  God  and  the  observance  of  the  Christian  ordinances, 
is  a  true  and  proper  church  of  Christ,  amenable  to  no  authority 
on  earth  whatever.  Such  a  body,  standing  in  no  affiliation  or 
intercourse  with  any  other  church,  is  an  Indepetident  church.  It 
can  become  Congregational  only  through  recognition  by  a  Con- 
gregational council  and  reception  into  some  Congregational 
conference  or  association. 


ConstitutioTi  of  Church  Councils. 

A  council  is  an  assembly  of  churches  through  their  "elders 
and  messengers" — or  pastors  and  delegates — convened  by  "  let- 
ters missive"  sent  out  by  some  church  for  advice  on  some  mat- 
ter presented  in  the  letter.  The  letter-missive  constitutes  the 
constitution  of  the  council,  which  has  no  right  to  discuss  or 
Council  only  by  deliver  judgment  on  any  other  matter.  A  coun- 
Letters-Missive.  cil  may,  from  want  of  time  or  to  secure  further 
light,  adjourn  to  meet  again.  But  when  it  has  reached  a  con- 
clusion and  made  up  its  "result,"  it    dissolves  and  can  not  be 


THE    CONGREGATIONAL    BODY,  481 

reassembled.  The  same  persons  coming  together  again  would 
not  reconstitute  the  same  council.  They  would  be  no  council 
at  all,  unless  summoned  by  a  new  letter-missive. 

In  theory,  as  was  just  stated,  a  council  is  an  assembly  of 
churches.  This  was  anciently  strictly  maintained.  But  the 
practise  later  arose  of  inviting  as  experts  eminent  clergymen 
whose  knowledge  and  experience  were  thought  desirable. 
Thence  came  into  vogue  invitations  to  individuals,  together 
with  representatives  of  churches.  Such  invitations  are  now 
almost  universal  among  us. 

A  council  can  not  increase  its  own  numbers.  The  election 
of  non-members  as  corresponding  members,  with  right  to 
speak  but  not  to  vote,  has  been  sometimes  practised,  but 
is  not  approved  by  our  highest  authorities  and  should  not  be 
continued. 

The  authority  of  a  council  is  so  great  only  as  there  is  author- 
ity "in  the  reason  thereof."  If  the  church,  advised,  shall 
decline  to  accept  the  advice,  that  is  its  right.  But  the  churches 
might  in  a  clear  case  of  unreasonableness  support  the  coun- 
cil by  withdrawing  fellowship  from  the  contumacious  broth- 
erhood, which  in  that  case  would  lapse  into  an  Independent 
church. 

If  a  minority  in  a  church  or  a  single  brother  feels  aggrieved 
by  the  action  of  the  body,  they  or  he  may  invite  an  ex-parte 
council  so  called.  But  this  must  not  be  till  after  the  church 
has  been  requested  in  vain  to  unite  with  the  complainants  in  a 
mutual  council.  The  first  duty  of  an  ex-parte  council,  on  as- 
sembling, is  to  invite  the  church  to  make  it  a  mutual  council; 
and  not  till  that  request  has  been  refused  can  it  properly  pro- 
ceed to  consider  the  case.  Should  the  council  find  a  brother 
to  have  been  wrongfully  cut  off  from  a  church,  they  may  give 
him  a  letter  of  commendation  to  any  church  that  is  willing  to 
honor  it. 

There  is  now  held  periodically  a  National  Council  of  our 
churches.  The  first  of  these  bodies  (after  a  synod  of  the  churches 
of  the  colonies  in  1646)  was  the  "Albany  Convention"  so  called, 
at  Albany,  N.  Y.,  in  1852.  The  second  was  at  Boston  in  1865. 
Since  that  date  they  have  been  held  triennially,  in  different 
cities  of  the  country,  East  and  West.  It  is  a  conference  for 
comparing  views  and  offering  suggestions  as  to  the  general 
interests  and  relations  of  our  churches.  Its  deliverances  have 
31 


482  THE    KINGDOM    OF    GOD    IN    AMERICA. 

no  more  proper  authority  than  those  of  a  local  council,  but 
naturally  they  carry  weight  and  are  apt  to  be  followed  with 
acquiescence. 

Officers  in  the  Churches. 

The  only  permanent  officers  recognized  by  our  churches 
(save  such  minor  functionaries  as  the  clerk,  treasurer,  etc.)  are 
the  pastor  and  the  deacons,  perhaps  with  deaconesses. 

In  the  New  Testament,  as  Congregationalists  hold,  words 
rendered  "bishop,"  "pastor,"  "elder,"  "overseer,"  "shepherd," 
all  refer  to  one  and  the  same  office.  No  disparity  of  ranks  in 
the  clergy  is  anywhere  suggested.  The  apostles  were  a  pecu- 
liar body,  selected  by  our  Lord  in  person,  and  having  no  succes- 
sors. As  has  been  already  said,  the  church  in  any  community,  if 
Parity  of  large  and  meeting  in  several  congregations,  might 
the  Clergy,  have  several  pastors.  This  is  true  also,  occasion- 
ally, of  some  of  our  modern  churches.  Ministers  are  ordained 
with  the  laying  on  of  the  hands  of  the  clergy  (i  Tim.  iv.  14). 

By  the  earlier  usage  in  the  New  England  churches  a  pastor 
who  left  his  charge  demitted  the  ministry.  There  were  no 
ministers  except  pastors.  But  this  was  soon  found  to  be  im- 
practicable, and  a  man  now  ordained  remains  in  the  ministry 
for  life  or  good  behavior.  To  be  in  good  standing  as  a  minister 
among  us,  one  must  have  been  regularly  ordained,  in  our  com- 
munion or  some  other,  and  must  be  connected  with  some  per- 
manent Congregational  body,  as  an  association  or  conference. 
Only  such  are  entitled  to  a  place  in  our  "  Year-Book." 

The  recognized  method  of  inducting  a  minister  into  the 
pastorate  of  a  local  church  was,  till  within  a  few  years,  by 
"installation."  This  was  the  act  of  a  council  called  together 
by  letters-missive  from  the  church  over  which  he  was  to  be  set. 
The  ruling  of  many  of  our  civil  courts  has  been  that  a  pastor  so 
installed  could  be  dismissed  only  through  the  calling  of  another 
council.  His  right  to  salary  till  after  action  by  such  a  council 
has  been  affirmed  by  our  courts. 

But  so  large  a  number  of  our  churches  are  now  served  by 
pastors  not  installed  that  a  national  council  has  recognized  the 
propriety  of  what  are  called  "recognition  councils."  This  is 
a  body,  called,  like  any  other  council,  by  letters-missive,  which 
simply  recognizes^  with  appropriate  formalities,  in  the  name  of 
the  sister  churches,  the  commencement  of  the  new  pastorate. 


THE    CONGREGATIONAL    BODY.  483 

The  only  practical  difference  between  installation  and  recog- 
nition is  that  a  pastor  "recognized"  may  retire  or  be  dismissed 
without  the  action  of  a  second  council. 

Among  the  Puritan  forefathers,  as  well  as  the  .Pilgrims,  the 
office  of  "  ruling  elder"  was  for  perhaps  a  century  maintained. 
The  ruling  elder  was  a  layman,  who  prepared  business  for 
church-meetings,  preserved  order  among  children  and  youth  in 
Ruling  Elders  the  public  worship,  and  might  conduct  devotional 
Dispensed  meetings  of  the  church  and  occasionally  preach,  but 
With.  j^g  could  not  administer  the  ordinances  of  baptism 
of  the  Lord's  Supper  or  assume  the  rank  or  title  of  a  clergyman. 
The  office  was  found  superfluous  and  finally  passed  out  of  use. 

The  seven  brethren  set  apart  by  the  apostles  to  minister  to 
the  poor  (Acts  vi.  i-6)  were  undoubtedly  such  deacons  as  are 
referred  to  in  i  Timothy  iii.  8-13.  Among  the  forefathers 
of  New  England  men  were  chosen  to  this  office  for  life.  They 
were  inducted  into  their  positions  with  special  solemnities  and 
highly  honored.  In  later  years  the  practise  has  varied  in  differ- 
ent churches.  Quite  generally,  especially  in  the  larger  brother- 
hoods, they  are  chosen  for  only  a  term  of  years,  and  are  often 
made  ineligible  for  a  year  after  the  expiration  of  their  terms 
of  office.  They  take  charge  of  the  fund  for  the  poor,  of  the 
elements  for  the  communion,  and  of  evening  meetings  in  the 
absence  of  the  pastor. 

There  appear  to  have  been  deaconesses  in  the  apostolic 
churches  (Romans  xvi.  i),  andthat"  consecrated  common  sense" 
which  is  claimed  as  a  ruling  principle  among  our  churches 
leads  many  churches  to  adopt  the  office  in  our  day.  Deacon- 
esses can,  of  course,  minister  to  the  poor  and  afflicted  of  their 
own  sex  better  than  deacons,  and  for  various  functions  may 
make  themselves  useful. 

Discipline  in  our  churches  is  generally  initiated  by  the 
deacons  or  by  a  standing  committee  or  prudential  or  executive 
committee,  of  whom  they  with  the  pastor  constitute  a  part.  In 
cases  of  scandal  not  appropriate  to  be  brought  before  the  whole 
church,  this  committee,  or  some  other  specially  chosen,  may  be 
authorized  to  "conduct  the  investigation  to  a  final  issue.  As  to 
Condition  of  tests  of  admission  and  of  good  standing  in  the 
Membership,  membership,  the  principle  is  coming  to  be  more 
and  more  widely  accepted  that  credible  evidence  of  true  disciple- 
ship  is  the  only  condition  on  which  we  have  a  right  to  insist. 


484  THE    KINGDOM    OF    GOD    IN    AMERICA. 


Doctrines  and  Ordinances  of  Congregationalists. 

As  to  doctrine,  no  authoritative  standard,  except  the  Scrip- 
tures, is  recognized  by  Congregationalists.  Probably  a  moder- 
ate Calvinism  would  best  designate  the  faith  of  our  churches. 
Old  symbols,  like  the  Westminster  and  the  Cambridge  con- 
fessions, are  accepted  "for  substance  of  doctrine,"  but  with 
many  qualifications  and  exceptions.  The  "  Burial  Hill  Confes- 
sion," so  called,  adopted  by  the  National  Council  of  1865,  and 
the  "Congregational  Creed,"  as  many  entitle  it,  prepared  and 
recommended  by  a  Committee  of  twenty-five  appointed  by  a 

„  .  ^^      J       National  Council  at  St.  Louis,  have  been  accepted 
Brief  Creeds.  _  '  _,  .  ^ 

by  large  members  of  our  churches.    The  tendency 

is  to  a  statement  of  doctrine  so  brief  and  so  broad  as  to  include 

only  the  great  fundamental  truths  held  by  the  church  universal. 

Baptism  is  administered  to  believers  and  their  children.  But 
baptism  of  children  is  held  to  be  the  act,  not  of  the  minister 
or  of  the  church  chiefly,  but  of  Christian  parents  consecrating 
the  child  to  Christ.  The  minister  puts  the  sanction  of  religion 
upon  it  as  he  does  upon  marriage  between  parties  previously 
pledged  to  each  other.  Only  children,  one  of  whose  parents  at 
least  is  a  believer  and  disciple,  should  be  presented  for  baptism. 
The  mode  of  baptism  is  held  as  a  matter  of  indifference,  but  is 
commonly  by  sprinkling,  h  iew  of  our  churches  are  provided 
with  conveniences  for  immersion. 

The  Lord's  Supper  is  celebrated  commonly  on  the  first  Sab- 
bath of  each  alternate  month.  Most  pastors  look  for  baptism 
and  church  membership  in  some  evangelical  body  as  a  con- 
dition for  the  enjoyment  of  this  sacrament.  But  this  is  by  no 
means  strenuously  insisted  on,  and  the  number  is  increasing  of 
those  who  regard  it  as  a  Christian,  rather  than  a  church,  ordi- 
nance, and  invite  to  it  all,  whether  church-members  or  not, 
who  love  our  Lord  Jesus  Christ  in  sincerity. 

In  our  larger  churches,  in  the  cities,  there  is  commonly  an 
ecclesiastical  society  connected  with  the  church  and  constitu- 
ting the  point  of  contact  between  it  and  the  civil  law.  But, 
Church  and    very   generally   and  increasingly,    the    church    is 

Society.  the  only  body.  It  elects  trustees  who  have  charge 
of  the  temporal,  as  well  as  deacons  who  provide  for  the  spirit- 
ual, interests  of  the  brotherhood.     This  is  doubtless  the  ideal 


THE    CONGREGATIONAL    BODY.  485 

method,  and,  where  members  of  the  congregation,  but  not  of 
the  church,  are  willing  to  aid  financially  with  no  voice  in  the 
management,  is  much  to  be  preferred. 

Education  and  Beneficence. 

Congregationalists  have  been  eminent  from  the  very  outset 
for  their  devotion  to  Christian  education.  As  this  is  a  demo- 
cratic polity  in  which  the  supreme  power  is  lodged  with  the 
people,  it  is  as  necessary  in  such  a  church  as  in  a  republic  that 
the  people  should  be  intelligent.  The  number  of  universities, 
colleges,  and  seminaries  founded  and  maintained  by  Congrega- 
tionalists has  been  always  beyond  the  average  in  proportion  to 
their  numbers  and  wealth.  Harvard,  Yale,  Dartmouth,  Wil- 
liams, Amherst,  Bowdoin,  Middebury,  Beloit,  Olivet,  Ripon,  Il- 
linois, Carleton,  Drury,  Colorado,  etc.,  with  Phillips  and  Exeter 
academies;  for  young  women,  Wellesley,  Smith,  Mt.  Holyoke; 
for  the  colored  people  of  the  South,  Howard,  Atlanta,  Fiske, 
Talladega,  Tongaloo,  Straight,  etc.,  all  testify  as  enduring 
monuments  to  the  zeal  of  our  churches  for  an  intelligent  minis- 
try and  lay  membership. 

Also  the  beneficence  of  the  Congregational  body  has  been 
remarkable.  In  1892,  the  gifts  of  these  churches,  per  member, 
were  $4. 27,  while  those  of  the  Presbyterian  Church,  North,  were 
Comparative  $3-72;  Episcopalians,  $2.07;  Baptists,  North, 
Beneficence.  $1.54;  Presbyterians,  South,  $1.27;  Methodists, 
North,  $0.53;  Methodists,  South,  $0.44;  Baptists,  South,  $0.36; 
Cumberland  Presbyterian,  $0.32;  Lutherans,  $0.27. 

The  revival  of  interest  in  our  simple  polity  within  the  last 
quarter  of  a  century  has  rapidly  increased  our  churches.  So 
far  from  this  polity  being,  as  has  been  claimed,  ill  adapted  to 
the  new  regions  of  the  country,  it  is  better  adapted  than  any 
other.  Its  simplicity  is  such  that  Christians  of  different  sects 
can  more  easily  meet  on  its  broad,  free  platform  than  on  any 
other.  As  self-government  for  the  people  is  coming  to  be  more 
and  more  characteristic  of  the  age,  there  is  a  reason  to  believe 
that  the  growth  of  our  churches  will  increase  as  the  years  roll  on. 

The  number  of  Congregationalist  churches  in  1895  is  5,342, 
and  the  number  of  ministers  5,287.  The  aggregate  church 
membership  is  583,539.  The  home  expenses  have  been  $7,035,- 
307,  and  the  benevolent  contributions  $2,190,111. 


486  THE    KINGDOM    OF    GOD    IN    AMERICA. 

SECTION    SECOND. 
The  Congregational  Churches. 

By  Rev.   Wolcott  Calkins,  D.D. 

Churches  Described  in  Scripture. 

The  Kingdom  of  Heaven  is  an  expression  which  in  varied 
form  recurs  incessantly  in  the  four  Gospels.  But  we  have  no 
evidence  that  our  Lord  mentioned  the  church  at  all  except  on 
two  occasions.  It  was  after  He  had  purchased  the  church  of 
God  and  washed  it  in  His  own  blood*  that  its  organization  and 
work  were  fully  disclosed.  These  were  among  the  many  things 
which  His  disciples  could  not  bear  while  He  was  with  them  in 
the  flesh.  The  Holy  Spirit  came  and  guided  them  into  all  the 
truth  in  a  later  dispensation.! 

But  Christ's  two   recorded  descriptions  of  the  church  are 

very  significant.     The  definite  article  as  well  as  the  contents 

forbid  any  such  reference  as  the  exceptional  one 

"s  s    lew.   .^  ^^^g  ^.^    ^^  ^^  „  ^^  assembly"  or  to  anything 

else  than  the  church  which  was  then  forming: 

"Whom  say  ye  that  I  am?  Thou  art  the  Christ,  the  Son  of 
God.  And  thou  Simon  Bar-Jona,  art  a  rock-man,  and  on  this 
rock  will  I  build  my  church,  and  the  gates  of  hell  shall  not 
prevail  against  it."  % 

The  church  of  Christ  was  built  on  the  first  rock-man,  who 
discovered,  not  by  flesh  and  blood  but  by  the  inward  revela- 
tion of  the  Father  in  Heaven,  the  only  possible  foundation  of 
a  church — the  person  of  Christ  the  Son  of  the  living  God. 
Lively  stones  were  added  to  the  building  as  fast  as  their  inward 
experience  united  them  to  Christ,  the  only  corner-stone. 

A  church  composed  of  a  mixed  multitude,  good,  bad,  and 
indifferent,  united  only  by  baptism  and  observance  of  religious 
formalities,  isasfar  as  possible  from  this  description.  It  seems 
rather  to  be  a  select  number  of  those  who  are  previously  within 
the  kingdom  of  heaven.  Not  merely  a  genuine  experience  of 
regeneration,  but  a  mature  experience  is  the  express  ground  of 
selection.     If  our  Lord  had  said  nothing  more,  we  should  infer 

*  Acts  XX.  28.  \  John  xvi.  12,  13.  %  Matt.  xvi.  i8. 


THE    CONGREGATIONAL    BODY.  487 

that  all  who  are  in  any  way  attached  to  Himself  and  are  trying 
to  do  good  in  His  name  belong  to  His  kingdom,  out  of  which  a 
few  are  chosen  for  special  service  to  be  His  church ;  and  that 
the  actual  transition  from  the  kingdom  to  the  church  is  a  spirit- 
ual process  of  mature  experience. 

Does  He  mean,  therefore,  that  the  church  is  altogether 
invisible?  Another  significant  saying  precludes  this  inference. 
Rock-men  are  but  men,  who  sometimes  deny  their  Master 
and  trespass  against  one  another.  "  And  if  thy  brother  trespass 
against  thee,  go  and  tell  him  his  fault  between  him  and  thee 
alone:  if  he  shall  hear  thee,  thou  hast  gained  thy  brother.  But 
if  he  will  not  hear  thee,  take  with  thee  one  or  two  more.  And 
if  he  shall  neglect  to  hear  them,  tell  it  to  the  church ;  but  if  he 
neglect  to  hear  the  church,  let  him  be  to  thee  as  a  heathen  man 
and  a  publican."  Does  that  mean,  let  him  alone?  Did  Jesus 
ever  let  publicans  and  sinners  alone?  Church-work  has  only 
begun  as  yet;  things  are  to  be  bound  or  else  loosed  on  earth 
which  shall  also  be  bound  or  loosed  in  heaven.  Two  of  them 
must  be  agreed  now,  not  too  many,  as  touching  this  thing  they 
shall  ask :  gaining  back  that  alienated  brother.  And  they  must 
do  more  than  pray,  they  must  meet  together;  not  too  many — 
two  or  three  will  be  enough,  and  two  or  three  thousand  might 
be  too  many  to  be  agreed  in  their  prayers  and  to  act  tenderly 
and  resolutely  in  this  delicate  business. 

Then  at  last  comes  the  very  thing  which  constitutes  them  a 
church:  "There  am  I  in  the  midst  of  you!"*  What  a  simple 
and  sublime  thing  a  church  is!  It  is  Jesus  Himself  in  the 
midst  and  in  the  combined  endeavors  of  two  or  three  or  of  any 
number  of  His  faithful  disciples,  not  too  great  to  be  perfectly 
agreed  in  their  prayers  and  efforts  to  do  the  most  delicate  and 
soul-saving  work  of  His  Gospel.  It  becomes  visible  by  our 
The  Church     recognition    of    one    another  as  brethren,    espe- 

Visible.  cially  in  emergencies  when  our  own  faults  re- 
quire healing  by  means  which  are  divine  and  are  also  exercised 
by  the  combination  of  spiritual  friendship. 

Here,  again,  we  observe  a  limitation.  A  church  composed 
of  all  who  profess  and  call  themselves  Christians  in  the  whole 
world,  or  in  any  nation  or  in  any  denomination,  is  as  far  as  pos- 
sible from  this  description.     It  must  not  be  too  large  to  meet 


Matt. 


488  THE    KINGDOM    OF    GOD    IN    AMERICA. 

together.     It  must  be  spiritually  united  in  prayer  and  purpose. 

^.    .  ,,         And  it  has  nothing:  to  do  with  civil  governments, 

Discipline.  ^  ,    .       ,^  ,  \ 

nor  with  the  government  of  itself  by  courts  and 

pains  and  penalties.  Its  discipline  is  a  process  of  reconcilia- 
tion, of  gaining  and  keeping  brothers  in  an  intimate  and  helpful 
communion. 

If  we  try  to  identify  this  church  described  by  Jesus  Himself 
we  shall  be  compelled  to  limit  it  to  eleven  of  the  apostles. 
One  of  the  twelve  trespassed  and  could  not  be  reconciled.  On 
many  occasions  its  most  delicate  work  was  actually  confided  to 
two  or  three.  With  the  eleven  its  sealing  and  perpetual  sacra- 
ment was  instituted.  It  was  to  extend  a  world-wide  influence, 
and  to  welcome  the  cooperation  of  all  who  try  to  do  good  in 
His  name  whether  they  follow  after  the  church  or  not.*  It 
must  go  into  all  the  world  and  make  disciples,  baptizing  them 
into  the  name  of  the  Father,  the  Son,  and  the  Holy  Spirit. f 
But  the  church  itself  is  to  be  as  limited  as  possible,  while  the 
kingdom  is  to  be  as  extended  as  possible.  It  is  the  kingdom, 
not  the  church,  which  is  like  a  field  sown  with  good  seed,  the 
children  of  the  kingdom,  and  also  oversown  with  tares,  the 
children  of  the  evil  one;  and  like  a  net  bringing  to  the  shore 
all  sorts,  good  and  bad;  and  like  a  whole  field  purchased  for  a 
treasure  hid  in  it;  and  like  seeking  goodly  pearls  and  finding 
one  pearl  of  great  price,  t  The  church  is  this  pearl  of  great 
price,  the  hid  treasure,  the  good  only,  the  children  of  the  king- 
dom ;  and  it  is  elect  for  service  and  precisely  for  the  most 
delicate  spiritual  and  sanctifying  work  of  His  kingdom. 

But  a  vast  enlargement  of  this  conception  is  disclosed  at 
the  very  beginning  of  the  new  dispensation.  It  was  to  be  a 
missionary  church.  "  Ye  men  of  Galilee,  why  stand  ye  gazing 
into  heaven?  This  same  Jesus  who  is  taken  up  from  you — shall 
he  so  come  as  you  have  seen  him  go  into  heaven?"  Then  they 
returned  to  Jerusalem  and  waited  until  He  came  there,  as  He 
had  promised,  in  the  midst  of  them,  and  added  to  the  church 
daily,  and  gathered  other  churches  in  all  Judea  and  Galilee  and 
Samaria.  Then  he  called  a  twelfth  apostle  expressly  to  be  the 
missionary  to  the  Gentiles.  The  new  question  of  receiving 
them  without  the  process  of  Jewish  proselytism  called  for  gen- 
eral consultation  which  was  conducted  by  a  council  of  apostles, 
elders,  and  of  the  whole  church;    with  this  enlarged  liberty 

*  Mark  ix.  39.  f  Matt,  xxviii.  19.  |  Matt.  xiii.  36-50. 


THE    CONGREGATIONAL    BODY.  489 

vigorous  churches  were  planted  in  Asia  Minor,  Greece,  and 
Among  the    Rome.  '  They  made  choice  of  their  own  officers, 

Gentiles,  bishops,  or  elders,  two  or  more  in  each  church, 
for  teaching  and  discipline  and  deacons  for  alms  and  services.* 

In  Paul's  correspondence,  many  characteristics  of  these 
churches  appear  which  are  of  great  importance.  The  church 
where  offenses  most  abound  is  the  one  chosen  to  receive  the 
Church  Char-  greeting  which  more  exactly  and  more  completely 
acteristics.  describes  what  a  church  is  than  any  other  one 
text  of  Scripture:  "The  church  which  is  at  Corinth,  namely^ 
they  that  are  sanctified  in  Christ  Jesus,  called,  and  saints,  "f 

The  church  in  Rome  has  become  too  large  to  be  one  church; 
there  are  many  little  churches  in  the  houses  of  brethren.  $  The 
apostle  speaks  with  authority,  but  insists  that  actual  discipline 
shall  be  exercised  by  each  local  church  for  itself;  §  in  addition 
to  prophets  and  evangelists  for  missionary  work  at  large,  and 
to  elders  and  deacons  in  every  local  church,  the  churches  had 
also  pastors  and  teachers;  ||  and  all  these  churches  of  the  first 
believers  in  Judea  and  of  the  Gentiles  are  glorious  in  the  eyes 
of  the  great  apostle.  1[ 

Thus  far,  and  in  the  later  writings  of  John**  and  in  the 
Epistle  of  Jamestt  some  local  church  or  churches  are  clearly  the 
only  subjects  described.  And  out  of  one  hundred  and  twenty- 
four  instances  of  the  recurrence  of  the  word  in  the  New  Testa- 
ment no  other  reference  is  possible  in  at  least  ninety-six.  But 
Paul  in  very  rare  instances  mentions  the  church,  either  as  one 
whole  body  of  believers  %%  or  else  as  the  ideal  church.  §§  Nat- 
The  New  urally  this  is  the  subject  in  the  epistle  to  the  He- 
Jerusalem,  brews; II II  and  in  some  texts  of  the  Apocalypse, 
where,  however,  it  is  never  called  the  church,  but  receives  a 
poetic  designation,  the  New  Jerusalem.  1[1[ 

But  here  a  startling  fact  comes  to  light;  in  every  instance 
without  exception   the  ideal  church  is  expressly  or  by  plain 

*  Acts  i.  10;  ii.  47;  viii.  i;  ix.  31;  xiii.  2;  xiv.  23;  xv.  22;  xx.  17. 

f  I  Cor.  i.  2. 

X  Rom.  xvi.  5;  ^.  I.  Cor.  xvi.  19;  Gal.  iv.  15;  Philem.  2. 

§  I  Cor.  vii.  17  and  v.  13.  ||  Eph.  iv.  2 ;  i  Cor.  xii.  28. 

1  2  Thes.  i.  4. 

**  3  John  6,  9,  10;  Rev.  i.  4,  11,  20;  ii.  i,  3,  22;  xxii.  16. 

ft  V.  14.  XX  I  Cor.  XV.  9 ;  Gal.  i.  13 ;  Phil.  iii.  6. 

§§  Eph.  i.  22;  iii.  10-21  ;  v.  23-32. 

Ill  Heb.  ii.  12;  xii.  13.  \^  Rev.  iii.  12;  xxi.  2,  10. 


49©  THE    KINGDOM    OF    GOD    IN    AMERICA. 

inference  declared  to  be  heavenly  as  well  as  earthly — a  fact 
which  received  beautiful  expression  in  one  of  the  latest  additions 
to  the  ancient  creed.  If  this  be  rightly  punctuated,  it  becomes 
the  most  perfect  description  of  what  the  church  is  in  all  litur- 
gical literature.  "  I  believe"  (that  is,  I  trust  and  revere  and 
love)  "the  Holy  Catholic  Church  the  Communion  of  Saints." 
Wiclif's  definition  is  the  same:  "  Alle  that  shullen  be  savyd  in 
blisse  of  hevene  ben  merabris  of  holy  chirche,  and  ne  moo."* 
And  Hooker's  also:  "Whatsoever  we  read  in  Scripture  con- 
cerning the  endless  love  and  saving  mercy  which  God  showeth 
toward  His  church,  the  only  proper  subject  thereof  is  the 
mystical  body  of  Christ  which  can  be  but  one;  neither  can  that 
Definitions  of  one  be  sensibly  discerned  by  any  man,  inasmuch 
the  Church,  as  the  parts  thereof  are  some  in  heaven  already 
with  Christ,  and  the  rest  are  on  earth,  and  the  mystery  of  their 
conjunction  is  removed  altogether  from  sense."  t 

And  whatsoever  else  we  read  in  Scripture  concerning  the 
church,  the  only  proper  subject  thereof  is  some  local  church, 
which  is  expressly  invested  by  our  Lord  and  His  apostles  with 
exclusive  and  complete  responsibility  and  authority  to  organize 
itself,  to  choose  and  induct  its  own  officers,  to  begin  and  end 
the  discipline  of  its  own  members;  which  also  is  admonished 
to  abide  in  loving  fellowship  with  all  other  churches  of  Christ 
and  with  all  who  call  upon  His  name  in  every  place.  And  its 
perpetual  authority  resides  in  the  person  of  Christ,  spiritually 
present  in  the  prayers  and  united  endeavors  of  His  regenerate 
and  faithful  disciples. 

Origin  of  Congregational  Churches. 

Modern  Congregational  churches  owe  their  origin  to  the 
efforts  of  a  few  men  near  the  close  of  the  sixteenth  century  to 
return  to  these  two  principles  so  clearly  set  forth  in  the  New 
Testament:  church-membership  based  only  on  regeneration 
actually  experienced,  and  church-authority  restricted  to  the 
local  church.  Intolerable  evils,  now  universally  recognized, 
were  prevailing  because  they  were  discarded.  The  Protestant 
establishments  of  the  Continent  and  of  Great  Britain  were 
filled  with  members  who  made  no  pretense  of  a  Christian  ex- 

*  Select  English  Works,  ed.  Arnold  iii.,  447.     Cf.  Trialogus,  iv.  22. 
i  Eccl.  Pol.,  iii.,  I. 


THE    CONGREGATIONAL    BODY. 


491 


perience  or  even  of  moral  character,  and  were  dominated  by  a 
hierarchy  subservient  to  the  political  government.  The  early 
reformers  who  cherished  the  Scriptural  ideal  of  the  church  had 
reluctantly  yielded  to  what  they  believed  to  be  the  necessity  of 
this  domination  on  account  of  the  ignorance  of  the  people. 
Efforts  had  always  been  made  to  resist  these  evils;  the  most 
persistent  and  effectual  up  to  this  time,  by  a  sect  widely  dissem- 
inated on  the  Continent  and  numerously  represented  among 
the  immigrants  in  England  from  Holland,  who  received  the 
opprobrious  epithet  of  Anabaptists.  They  were  on  the  whole 
quite  free  from  the  excesses  of  the  Miinster  fanatics  of  Luther's 
time,  and  were  the  forerunners  of  the  Congregational  reform. 

The  year  1567  is  the  earliest  date  of  modern  Congregational- 
ism. A  company  of  believers,  assembled  in  Plumbers'  Hall, 
London,  was  broken  up  by  the  arrest  of  fifteen  persons.  In 
157 1  they  sent  a  petition  to  the  Queen  in  which  they  declared 
Earliest  Mod-  without  reserve  that  God  had  separated  them  from 
ern  Church,  the  Church  of  England;  that  they  felt  themselves 
bound  in  conscience  to  meet  for  worship  and  to  exercise  dis- 
cipline on  one  another;  that  their  pastor  and  deacon  had  died 
in  prison,  and  that  they  asked  only  to  be  unmolested. 

This  congregation  was  suppressed  and  had  no  immediate 
successor.  In  1580  or  1581  a  church  was  organized  in  Norwich 
by  Robert  Brown,  a  clergyman  of  extreme  Puritan  sentiments 
in  the  Church  of  England,  who  had  by  this  time  despaired  of 
waiting  for  reform  and  resorted  to  complete  separation.  Per- 
secution banished  a  portion  of  this  congregation,  and  Brown 
himself,  after  an  erratic  course  and  loss  of  health,  returned  to 
the  Church  of  England.  But  his  name  was  long  associated 
with  all  Separatists;  they  were  best  known  as  Brownists. 

The  first  Congregational  church  which  was  followed  by 
successors  until  our  own  time,  was  organized  m  London  in 
1592.  John  Greenwood,  a  Puritan  clergyman  of  the  Church  of 
England,  had  given  up  hopes  of  reform  in  the  establishment 
and  had  been  preaching  to  illegal  assemblies  ever  since  1586. 
He  was  thrown  into  prison  and  was  visited  there  by  Henry 
Barrowe,  a  young  lawyer  who  had  been  suddenly  converted 
from  a  dissipated  life  in  one  of  these  conventicles.  He  was 
also  arrested,  and  they  continued  to  issue  publications  from 
their  prison  about  the  true  church  as  described  in  Scripture. 
They  agreed  with  Brown  as  to  regenerate  membership  and 


492  THE    KINGDOM    OF    GOD    IN    AMERICA. 

local  authority,  but  restricted  its  exercise  to  the  elders  of  each 
The  church.'     The  Barrowists,    as  they   were   called 

Barrowists.  from  the  more  influential  of  these  writers,  made 
this  aristocratic  theory  the  more  acceptable  Congregational- 
ism for  about  one  hundred  years. 

John  Penry,  a  Welsh  Roman  Catholic,  joined  the  Separatist 
congregation  in  London  in  1592.  They  were  now  so  numerous 
that  no  less  than  fifty-two  of  their  prominent  members  were  in 
prison  at  one  time.  But  Greenwood  was  allowed  to  go  beyond 
the  walls  at  times,  and  in  September,  1592,  a  church  was  fully 
organized.  Penry  declined  to  be  its  pastor,  as  he  intended  to 
return  to  Wales  for  missionary  work,  and  Francis  Johnson  was 
chosen,  another  clergyman  of  the  Church  of  England  who  had 
been  expelled  from  Cambridge  University  for  a  sermon  too 
advanced  for  that  Puritan  stronghold,  and  had  served  an  Eng- 
lish church  in  exile  at  Middleburg.  There  he  learned  that 
Barrowe's  and  Greenwood's  books  were  passing  through  the 
press,  and  at  the  command  of  the  English  ambassador  seized 
and  burned  them,  reserving  two  copies  as  a  memento  of  his 
exploit.  Out  of  curiosity  he  read  them,  was  convinced,  sought 
out  their  authors  in  the  London  prison,  became  a  leader  of  the 
Separatists,  and  was  now  associated  with  two  elders  and  two 
deacons  as  their  first  pastor. 

Greenwood,   Barrowe,  and  Penry  were  their  first  martyrs. 

Their  books,  full  of  loyalty  to  the  sovereign  in  all  legitimate 

exercises  of  her  authority,  were  construed  as  maliciously  attack- 

The  First     ing  her  supremacy  and  exciting  to  rebellion,  only 

Martyrs,  because  they  justified  separation  from  the  Church 
of  England.  They  were  executed  in  1593,  and  the  horror  ex- 
cited by  this  atrocity  of  the  bishops  led  to  an  act  of  Parliament 
which  eventually  turned  the  tide  of  Congregational  history. 

Forfeiture  of  goods  and  banishment  instead  of  death  were 
made  the  penalties  of  separation.  Johnson  and  a  few  promi- 
nent members  of  the  church  were  kept  in  prison,  but  the  poor 
artizans  of  their  flock  went  in  exile  to  Amsterdam,  where  they 
lived  in  abject  poverty,  receiving  their  teaching  and  advice 
chiefly  from  their  pastor  and  elders  in  bonds,  but  also  choosing 
Henry  Ainsworth,  the  most  thorough  scholar  among  the  origi- 
nal Congregationalists  and  a  man  of  sweet  temper  and  moder- 
ate counsel,  to  be  their  teacher. 

In  1596  the  divided  portions  of  this  church  in  London  and 


THE    CONGREGATIONAL    BODY.  493 

Amsterdam  published  a  confession  of  faith  which  may  be 
The  Forty-  regarded  as  the  first  Congregational  symbol.  The 
Five  Articles,  introduction  is  a  detailed  statement  in  very  indig- 
nant language  of  their  grievances,  and  the  confession,  in  forty- 
five  articles,  is  chiefly  a  statement  of  church  polity.* 

The  power  of  discipline  lodged  in  the  hands  of  the  officers 
of  the  church,  making  them  "a  speaking  aristocracy  in  the  face 
of  a  silent  democracy,"  f  caused  bitter  controversies  in  this 
church,  which  were  aggravated  by  the  arrival  of  John  Smyth 
with  other  exiles  in  1606,  and  ensued  in  complete  disruption  in 
1610 — Johnson,  who  had  been  liberated,  retaining  those  who 
preferred  the  more  aristocratic  government,  and  Ainsworth 
ministering  to  the  rest  with  more  moderate  counsels.  The 
divided  church  continued  a  feeble  existence  until  it  was  ab- 
sorbed in  1 701  by  the  English  Reformed  Church  of  Holland, 
conformed  to  the  Calvinistic  establishment. 

The  permanancy  of  Congregational  principles  was  mean- 
time secured  by  another  movement  in  the  north  of  England. 
John  Smyth  had  gathered  his  congregation  in  Gainsborough  in 
1602.  Just  as  it  was  extending  its  influence  to  the  surrounding 
villages  it  was  joined  by  John  Robinson,  a  man  of  vast  learn- 
ing and  of  apostolic  spirit,  who  above  all  others  is  justly 
esteemed  the  father  of  Congregationalism.  After  a  brief  min- 
istry in  the  established  church  at  Norwich,  he  became  associate 
pastor  with  the  venerable  Richard  Clyfton,  of  a  portion  of 
the  Gainsborough  church  worshiping  in  the  Manor  House  of 
The  Two     William  Brewster  in  Scrooby.     They  were  driven 

Mother       by  persecution  to  Holland  in  1607  and  1608,  and 

Churches,      ^q  escape  the  quarrels  of  the  Amsterdam  church 

took  up   their   abode  in  Leyden.      To  these   two  churches  of 

London  in  1592,  and  of  Gainsborough  in  1602,  both  English  and 

American  Congregational  churches  trace  their  modern  origin. 

English  Congregational  Churches. 

Exile  did  not  extinguish  Congregationalism  in  England. 
Unlawful  assemblies  continued  in  London  and  in  the  north,  and 
in  1616  a  church  was  organized  in  Southwark.     Another  was 

*  Text  in  Prof.  Williston  Walker's  "Creeds  and  Platforms  of  Congre- 
gationalism," p.  49. 

f  Rev.  Samuel  Stone,  of  Hartford,  1652. 


494  THE    KINGDOM    OF    GOD    IN    AMERICA. 

added  in  the  same  place  in  162 1,  which  emigrated  to  Ireland  to 
escape  persecution,  and  finally  to  Holland.  Sixty-six  of  their 
number  were  under  arrest  in  1640  and  refused  to  acknowledge 
any  supremacy  in  the  church  except  the  lordship  of  Jesus 
Christ.  Their  worst  persecution  now  came  from  the  Presby- 
terians, predominant  in  the  Long  Parliament.  They  were 
represented  in  the  Westminster  Assembly  by  Goodwin,  Nye, 
Burroughs,  Bridge  and  vSimpson,  who  issued  a  "narration," 
pleading  for  a  "middle  way  between  Brownism  and  authorita- 
tive Presbyterial  government."  They  were  repressed  with 
strong  hand,  but  regained  their  liberties  under  Cromwell. 
From  this  time  they  were  known  as  Independents,  and  their 
ministers  were  appointed  chaplains  in  the  army  of  the  Com- 
monwealth and  to  leading  positions  in  the  universities.  Owen, 
Goodwin,  Gall,  Howe,  Charnock,  and  other  eminent  writers 
made  their  theological  literature  conspicuous. 

Just  before  the  restoration  of  the  Stuarts,  at  the  Savoy 
Synod  in  1659,  they  issued  the  most  important  symbol  of  origi- 
nal Congregationalism :  "  A  Declaration  of  the  Faith  and 
Order  owned  and  practised  in  the  Congregational  Churches  in 
England."  It  is  a  modification  of  the  Westminster  Confession, 
making  slight  changes  and  great  improvements  in  some  of  the 
The  Savoy  doctrinal  statements,  but  excluding  everything 
"Declaration."  Presbyterian  in  polity,  repudiating  the  union  of 
church  and  state,  and  denying  all  authority  of  magistrates  to 
interfere  with  the  independence  of  the  churches.* 

They  suffered  with  all  other  non-conformists  under  the 
Stuarts,  and  were  included  with  all  other  orthodox  dissenters 
and  with  Quakers  in  the  Act  of  Toleration  under  William  and 
Mary  in  1689.  t 

They  continued  to  increase  during  the  eighteenth  century 
and  escaped  the  defection  from  orthodoxy  which  almost  extin- 
guished the  Presbyterian  churches  of  England.  Under  the 
lead  of  Watts  and  Doddridge  and  godly  men  of  great  learning, 
their  churches  multiplied  and  numbered  about  fifty  in  London 
in  1727.  The  Congregational  Union  of  Scotland  was  formed 
in  181 2,  and  of  England  and  Wales  in  1831.  A  few  churches 
in  Ireland  have  a  similar  union,  and  some  such  combination 
exists  in  all  the  colonies. 

*  Text  in  Schaff's  "Creeds  of  Christendom,"  iii. ,  108. 
f  Text  in  Neal's  "Puritans,"  ii.,  483. 


THE    CONGREGATIONAL    BODY.  495 

The  churches  of  Great  Britain  are  strictly  independent.  No 
association,  conference,  or  council,  much  less  a  national  union, 

Strictly  has  any  hand  in  the  placing  or  removal  of  min- 
Independent.  isters  nor  in  any  affairs  of  the  several  churches. 
Their  only  bond  of  union  is  one  spirit  and  one  work. 

They  have  never  been  much  disturbed  by  theological  con- 
troversies. No  alleged  heresies  can  possibly  bring  ministers 
to  an  ecclesiastical  trial  which  throws  them  into  conflict  with 
one  another,  and  an  independent  church  has  a  more  peaceable 
remedy  for  these  and  all  other  evils.  In  the  beginning  Con- 
gregational churches  of  England  were  in  substantial  agreement 
Opposed  to  with  the  Calvinism  of  all  the  reformed  churches. 
Formal  Creeds.  But  they  protested  strenuously  against  imposing 
any  formal  statement  of  doctrine,  either  upon  churches,  in- 
dividual members,  or  ministers.* 

This  protest  is  repeated  with  emphasis,  in  their  declaration 
of  i833,t  in  which  they  claim  that  they  are  far  more  agreed  in 
their  doctrines  and  practises  than  churches  which  enjoin  sub- 
scription and  attempt  to  enforce  a  human  standard  of  orthodoxy. 
Many  of  their  churches  have  the  custom  of  drawing  up  a  full 
statement  of  doctrine,  inserting  it  in  their  deed  as  the  standard 
of  teaching  to  be  sustained  by  their  property,  and  then  rever- 
ently burying  it  under  the  corner-stone  of  their  meeting-house, 
and  none  of  them  ever  make  any  use  of  a  creed  except  for 
testimony. 

And  yet  their  substantial  orthodoxy  can  not  be  challenged. 
A  writer  in  1734  published  the  statement,  which  was  never 
denied,  that  all  the  Independent  ministers  were  strict  Calvin- 
ists.  This  can  not  be  repeated  now.  A  moderate  Calvinism, 
or  else  the  great  doctrines  of  grace  without  the  features  of 
metaphysical  confessions  of  the  seventeenth  century,  appear  in 
general  and  in  local  symbols  of  our  times.  And  in  recent  years 
theological  writers  and  preachers,  for  the  most  part  cautiously, 
a  few  with  rashness,  are  dealing  with  the  burning  questions  of 
biblical  criticism  and  of  the  last  things. 

,The  London  Missionary  Society,  undenominational  in  origin 
and  constitution,  is  their  organization  for  foreign  work,  and 
they  have  efficient  societies  for  all  sorts  of  home  missionary  and 
benevolent  work.     Their  increase  has  been  most  rapid  in  later 

*  Preface  to  Savoy  Declaration,  Schaflf,  708. 
f  Walker's  "Creeds  and  Platforms,"  548. 


496  THE    KTNGDOM    OF    GOD    IN    AMERICA. 

years,  when  democratic  tendencies  have  drawn  the  people  to 
a  more  adequate  appreciation  of  their  services.  They  have 
always  retained  affectionate  relations  with  other  non-conform- 
ists, and  especially  with  the  Baptists,  who  were  at  first  united 
with  them  in  the  same  church  organizations;  for,  e.g.,  in  South- 
wark  where  the  first  separate  Baptist  church  was  organized  by 
mutual  consent  about  1620;  and  in  Bunyan's  meeting-house, 
where  they  continued  in  one  church  during  his  life. 

No  statistics  of  church  membership  and  of  contributions  in 
Churches      detail   are   published    by   English  Congregation- 
Estimated,    alists.     Their  latest  year-book  enables  us  to  form 
some  estimate  of  their  numbers: 

Churches. 
In  London 424 

In  England 3,403 

In  Wales 1,041 

In  Scotland 98 

In  Ireland 28 

In  adjacent  islands 272 

In  Great  Britain 4, 842 

In  the  Colonies 805 

Total  reported 5, 647 

There  is  a  dearth  of  ministers  for  these  churches: 

In  England  and  "Wales 2, 782 

In  Scotland  109 

In  Ireland 27 

Total  reported 2,918 

The  sittings  in  their  meeting-houses  are  reported  in  part: 

In  England 1,238,270 

In  Wales    33i,75i 

Total  reported 1,570,021 

A  moderate  estimate  for  the  rest  of  Great  Britain  and  of  the 
colonies  would  raise  the  number  of  adherents  to  the  English 
Congregational  churches  to  quite  two  millions. 

Their  worship  is  animated  and  intensely  interesting.  Their 
choirs  lead  the  singing,  but  seldom  sing  to  the  congregations. 
Anthems  and  chants  as  well  as  hymns  are  rendered  with  spirit  by 
all  of  the  people.  Some  of  their  churches  use  the  Book  of 
Common  Prayer  with  the  full  liturgical  service,  and  many  of 
them  habitually  use  selections  from  it.     Mansfield  College  in 


THE    CONGREGATIONAL    BODY,  497 

Oxford  and  Memorial  Hall  in  London,  near  the  scene  of  their 
first  martyrs'  sufferings,  are  monuments  of  their  strength.  The 
first  international  council  of  all  the  Congregational  churches 
in  the  world  was  organized  here  in  189 1.  It  provided  for  an 
other  meeting  in  America,  and  will  probably  be  followed  by 
others  at  intervals  of  about  ten  years. 


American  Congregational  Churches. 

The  Original  Churches. 

The  first  Congregational  church  on  this  continent  was  or- 
ganized in  England  in  1602  and  transplanted  to  Plymouth  in 
1620.  Impelled  by  their  poverty  and  their  fear  that  their  chil- 
dren would  suffer  from  Sabbath-breaking  and  other  loose  habits, 
as  well  as  by  their  eagerness  for  missionary  work  in  a  new 
world,  the  Pilgrims  left  John  Robinson  their  pastor  and  the 
larger  part  of  their  church  in  Leyden,  and  came  with  William 
Brewster  their  elder  in  the  Mayflower.  They  found  that  they 
were  about  to  land  outside  of  the  jurisdiction  of  their  charter, 
and  without  the  protection  of  any  human  government.  They  con- 
structed a  civil  government  by  their  Mayfloiver  compact,  which 
has  proved  to  be  the  birth  of  popular  constitutional  liberty.* 
It  proved  also  to  be  the  origin  of  the  American  principle  of  the 
Church  of  the  separation  of  church  and  state,  to  which  all  Ameri- 

Pilgrims.  can  churches  now  adhere,  which  also  is  destined 
to  be  universally  accepted.  American  Congregationalism  has 
followed  the  Pilgrim  model  in  every  essential  feature. 

It  was  a  feeble  church,  without  a  pastor  at  first,  and  with 
pastors  worse  than  none  afterward.  For  nearly  ten  years  it 
was  alone  in  the  wilderness.  Then  the  Puritans  began  to 
arrive.  They  were  not  Separatists  nor  Congregationalists  as 
yet.  They  sailed  with  warm  expressions  of  love  for  the  Church 
of  England,  and  fully  intended  to  reform  it  thoroughly,  discard- 
ing only  its  corruptions  along  with  its  vestments  and  liturgies. 
An  epidemic  in  their  first  colony  in  Salem  summoned  Dr.  Ful- 
ler from  Plymouth  to  their  help.  He  healed  a  worse  disease 
than  their  bodies  were  suffering.  By  his  advice,  the  nonsense 
of  perpetuating  the  Church  of  England  by  American  Puritans 

*  Bancroft's  "History  of  the  United  States,"  i.,  310. 
32 


498  THE    KINGDOM    OF    GOD    IN    AMERICA. 

was  removed,  as  John  Robinson  had  predicted  that  it  would  be, 
as  soon  as  the  ocean  rolled  between  the  discordant  elements. 

The  first  Congregational  church  actually  organized  in 
America  was  this  church  in  Salem,  formed  in  1629  by  enter- 
ing into  a  simple  convenant.  They  made  choice  of  Mr.  Skelton 
for  their  pastor,  of  Mr.  Higginson  for  their  teacher,  and  Mr. 
Higginson  with  three  or  four  of  "ye  gravest  members  of  ye 
church  laid  their  hands  on  Mr.  Skelton,  using  prayer  therewith. 
This  being  done,  there  was  imposition  of  hands  on  Mr.  Higgin- 
son also."  Clergymen  of  the  Church  of  England,  in  the  Apos- 
tolic succession  by  the  hands  of  bishops,  ordained  over  again 
by  the  church  they  were  to  serve!  This  was  at  first  the  uni- 
form practise  of  the  Puritan  churches.  It  has  been  perpetuated 
in  our  service  of  installation,  which  is  reordination  in  every- 
thing except  the  laying  on  of  hands,  and  its  essential  principle 
is  still  intact,  the  authority  of  the  local  church  to  induct  its  own 
ministers,  instead  of  the  jurisdiction  of  diocese  or  presbytery. 

Another  principle  of  American  Congregationalism  had  par- 
tial recognition  in  this  first  ordination.  The  Plymouth  church 
was  invited,  and  some  of  its  members  came  and  approved  of 
the  proceedings  and  gave  the  right  hand  of  fellowship. 

The  great  immigration  of  the  Puritans,  occasioned  by  the 
severity  of  Laud,  began  with  the  arrival  of  over  1,000  in  Massa- 
chusetts Bay  in  1630,  and  was  checked  by  the  suspension  of 
persecution  in  1640.  During  the  ten  years  over  20,000,  among 
them  many  of  the  foremost  clergymen,  scholars,  and  statesmen 
of  England,  made  their  home  on  the  new  continent.  And 
the  churches  imported  or  immediately  organized  by  these 
immigrants  are  usually  counted  as  the  original  churches  of  New 
England.  Several  others  besides  Plymouth  entered  into  cove- 
nant and  made  choice  of  their  officers  in  England:  Dorchester 
and  Windsor,  Conn.,  as  early  as  1630.  Others  were  trans- 
planted; the  first  church  of  Christ  in  Hartford  dates  from  1633 
when  it  was  organized  in  Newtowne,  now  Cambridge,  altho  it 

Early  Churches  did  not  reach  its  permanent  home  until  1635. 

Congregational  In  every  place,  the  first  business  of  the  colonists 
was  to  organize  and  equip  a  vigorous  church ;  and  their  ne- 
cessities worked  with  the  influence  of  the  Pilgrims  to  make 
all  of  the  churches  thoroughly  congregational. 

In  the  following  List  of  the  Original  Churches  of  New  Eng- 
land, the  date  of  permanent  settlement  is  given: 


THE    CONGREGATIONAL    BODY. 


499 


1620.   Plymouth. 

1630.   Charlestown-Boston,  Watertown. 

1632.  Charlestown  and  Boston,  separate;  Roxbury,  Lynn, 
Duxbury,  Marshfield. 

1633.  Cambridge. 

1634.  Ipswitch,  Scituate. 

1635.  Newbury,  Hingham,  Weymouth,  Hartford,  Conn.; 
Windsor,  Conn. 

1636.  Cambridge,  separate;  Concord,  Dorchester,  Wethers- 
field,  Conn. 

1637.  Springfield,  Taunton. 

1638.  Salisbury,  Sandwich,  Dover,  N.  H.  ;  Hampton,  N.  H.  ; 
Exeter,  N.  H. 

1639.  Quinsey,  Rawley,  Barnstable,  Yarmouth,  Scituate 
2d.  New  Haven,  Conn.  ;  Saybrook,  Conn. ;  Milford,  Conn.  ; 
Fairfield,  Conn. 

•  1640.   Sudbury,    Stratford,    Conn.  ;    South    Hampton,    L.  I. 
(under^the  jurisdiction  of  the  Connecticut  Colony). 

1641.  Edgartown,  Stamford,  Conn. 

1642.  Woburn,  Gloucester,  South  Scituate. 

1643.  Guilford,  Conn. 

1644.  Wenham,  Rehoboth,  Branford,  Conn. 

1645.  Haverhill,  Andover,  Reading,  Topsfield,  Manchester. 

1646.  Eastham.* 

The  original  churches  were  all  constituted  by  men  who 
believed  themselves  and  one  another  to  be  of  mature  Christian 
experience  entering  into  covenant.  The  brief  covenant  of 
Salem  was  enlarged  in  1636  to  nine  explicit  articles,  including 
the  pledge  to  "  Shunn  ydlenesse  and  to  teach  our  children  and 
servants."  The  Charlestown-Boston  covenant  of  1630,  still  in 
use  by  the  First  Church  of  Boston,  now  Unitarian,  and  set  in  a 
beautiful  illuminated  window  of  their  meeting-house,  probably 
from  the  pen  of  Governor  Winthrop,  is  the  sweetest  and  best 
constitution  of  a  Congregational  church  in  existence: 

"  In  the  name  of  our  Lord  Jesus  Christ  and  in  obedience  to 
His  divine  ordinance: 

"  Wee  whose  names  are  herevnder  written,  being  by  His  most 
wise  and  good  providence  brought  together  into  this  part  of 
America  in  the  Bay  of  Massachusetts,  and  desirous  to  vnite  our 

*Dexter's  "Cong,  as  Seen,"  412.  Cong.  Quarterly,  iv.  269.  Punch- 
ard,  "Hist.  Cong.,"  iv.     A  few  of  the  dates  are  uncertain. 


500  THE    KINGDOM    OF    GOD    IN    AMERICA. 

selves  into  one  Congregation  or  church  vnder  the  Lord  Jesus 
Christ  our  Head,  in  such  sort  as  becometh  all  those  whom  He 
hath  Redeemed  and  Sanctifyed  to  Himselfe,  doe  hereby  sol- 
emnly and  religiously  (as  in  His  most  Holy  Proesence)  Prom- 
isse  and  bind  o""  selves,  to  walke  in  all  our  waies  according  to 
the  Rule  of  the  Gospell,  and  in  all  sincere  conformity  to  His 
Holy  Ordinannces  and  in  mutuall  love  and  respect  each  to  other, 
so  neere  as  God  shall  give  us  grace." 

As  a  rule,  the  Covenants,  tho  often  enlarged  to  include  all 
the  details  of  Christian  conduct,  were  devotional  and  practical. 
The  imposition  of  formal  articles  of  theological  belief,  written 
or  printed,  as  a  constitution  of  the  church  and  as  a  barrier  to 
the  admission  of  new  members,  was  a  disastrous  departure 
Orthodoxy  and  from  original  Congregationalism,  of  recent  date. 
Character.  Orthodoxy  of  the  sternest  type  was  esteemed 
essential  to  Christian  character,  but  a  genuine  and  mature 
experience  was  the  only  qualification,  and  the  Covenant  the 
only  instrument  of  a  "church-estate."* 

The  reordination  of  ministers  continued,  tho  with  some 
hesitation.  Protests  were  made  that  no  discarding  of  Episcopal 
ordination  in  England  was  intended.  And  yet  George  Phillips 
told  Dr.  Fuller  that  if  the  church  in  Watertown  "will  have  him 
stand  by  that  calling  which  he  received  from  the  prelates  in 
England,  he  will  leave  them."  Neither  that  nor  any  other 
church  in  New  England  had  any  such  intention.  Ministers 
derived  their  whole  authority  from  the  churches  they  served. 
It  was  very  imposing,  but  it  was  exclusively  a  moral  authority. 
"  No  charge  is  more  baseless  than  that  which  represents  New 
England  as  priest-ridden."  t 

The  whole  believing  and  interceding  church  was  the  only 
The  Minister  priesthood,  and  its  minister  was  its  servant, 
a  Servant.  He  was  reverenced  and  consulted  on  political 
measures,  but  was  expressly  excluded  from  civil  office. 

The  meeting-houses  of  the  original  churches  were  built 
after  a  principle  of  architecture  to  which  we  might  return  with 
profit;  that  "faith  cometh  by  hearing"  not  by  seeing.  The 
pulpit  was  placed  at  the  middle  of  the  larger  side  of  a  rectangle. 
Pews  were  reserved  for  dignitaries.     The  children  were  unwisely 

*See  Atidover  Review,  March,  1890,  for  a  full  discussion  of  this  dis- 
puted question. 

f  Walker's  "Cong.  Hist.,"  114. 


THE    CONGREGATIONAL    BODY.  5OI 

separated  from  their  parents,  and  no  small  part  of  the  duty  of 
the  tything-men  was  to  keep  them  in  order.  The  services  of 
worship  were  simple:  singing  of  rude  versions  of  the  psalms 
and  very  long  prayers.  Reading  of  Scripture  without  comment 
was  generally  discarded.  The  sermon  was  the  principal  thing, 
and  it  was  esteemed  worship  in  the  strictest  sense.  Christmas, 
Good  Friday,  and  Easter  were  not  merely  ignored,  but  rejected, 
and  in  some  instances  their  observance  was  prohibited  by  law. 
The  dead  were  buried  in  silence  without  prayer,  so  fearful  were 
our  fathers  of  encouraging  superstitious  prayers  for  the  departed. 
The  Holy  The  Sabbath  was  the  only  holy  day.  The  Thurs- 
Day.  day  lecture  was  also  highly  esteemed,  and  this 

with  Thanksgiving  and  Fast  days  afforded  opportunities  for  dis- 
courses on  political  duties  which  exerted  a  powerful  influence. 

Departures  from  Congregational  Principles. 
I.    Church  Establishments. 

All  of  the  colonies  had  the  same  political  duties  thrust  upon 
them  which  confronted  the  Pilgrims  on  their  arrival.  The 
government  took  the  direction  in  Plymouth  of  a  democratic 
republic.  In  Massachusetts  Bay  an  unprecedented  and  astonish- 
ing experiment  was  instituted — Cromwell's  Commonwealth  may 
have  given  it  momentum.  But  it  stands  out  in  history,  brief, 
unique,  and  with  all  its  faults  to  be  held  in  veneration. 

Their  charter  of  1629  gave  them  full  powers.  Endicott, 
Winthrop,  and  their  leading  men,  after  consultation  with  their 
ministers,  who  wrote  out  at  great  length  their  conclusions, 
decided  that  "  Moses  his  judicials"  afforded  the  best  model  for 
a  civil  government!  A  monarchy  was  of  course  out  of  the 
question  ;  as  for  a  democracy,  if  the  people  governed  themselves, 
who  would  be  governors?  So  they  deliberately  set  up  a  Biblical 
commonwealth  to  be  governed  by  a  spiritual  aristocracy. 

In  May,  1631,  the  General  Courts  of  Massachusetts  Bay 
ordained  that  the  franchise  should  be  restricted  to  members  of 
the  churches.  Hartford  and  the  rest  of  the  Connecticut  Colony 
followed  Plymouth  in  the  democratic  way,  but  the  New  Haven 
colonies  adopted  the  Massachusetts  law  of  restricted  suffrage 
and  office.  The  saints  were  to  rule  in  one  section  of  the  earth 
at  least.  This  continued  to  be  the  law  until  1664  and  practi- 
cally until  the  revocation  of  the  charter  in  1691. 


502  THE    KINGDOM    OF    GOD    IN    AMERICA. 

It  involved  serious  difficulties.  Some  of  the  men  who  were 
most  sorely  needed  in  civil  and  military  office  were  not  in  a 
"state  of  grace."  And  one  saint  who  did  not  persevere  and 
had  been  excommunicated  was  actually  arrested  and  com- 
manded for  the  love  of  God  to  repent,  because  he  was  the  only 
man  competent  to  lead  their  forces  against  the  Indians!  In 
manifold  ways  the  saints  needed  some  of  the  impenitent  but 
very  useful  sinners. 

But  the  wide  departure  from  Congregational  principles, 
which  they  deemed  necessary,  proved  to  be  still  more  embar- 
rassing. They  not  only  erected  meeting-houses,  paid  their 
Church  and  ministers'  salaries,  and  provided  for  all  church 
State.  expenses  b)'   public  taxation,  but  enforced   the 

observance  of  the  Sabbath  and  church  attendance  by  law,  and 
sometimes  took  a  hand  by  civil  process  in  church  discipline 
and  called  their  ministers  to  account  for  heresies. 

The  General  Court  also  assumed  authority  to  call  Synods  of 
all  the  churches.  In  1648,  in  1662,  and  in  1680  such  general 
Synods  wfere  held  in  Boston,  and  proceeded  to  discharge  the 
duties  which  were  laid  upon  them  by  the  civil  government. 
Their  platforms  were  adopted  by  the  Court,  and  made  binding 
by  law.  The  same  process  made  a  change  in  the  constitution 
of  the  churches  in  Connecticut  in  1708,  which  was  almost 
revolutionary;  tho  the  adopting  act  of  the  court  permitted 
churches  which  did  not  approve  of  it  to  follow  their  own  way. 

Both  the  Boston  Platform  of  1648  and  the  Saybrook  Plat- 
form of  1708  declare  explicitly  that  it  is  not  only  the  privilege 
but  the  duty  of  magistrates  to  take  care  of  matters  of  religion 
and  to  punish  idolatry,  blasphemy,  heresy,  and  open  contempt 
of  the  Word  preached,  and  to  put  forth  coercive  power  over  any 
church  which  proves  schismatical  and  walks  in  a  corrupt  way; 
and  to  regulate  discipline  both  in  particular  churches  and  in 
councils.* 

Of  course  religious  liberty  was  sacrificed  to  the  establish- 
ment. And  our  Puritans  made  no  pretense  even  of  toleration. 
This  was  their  section  of  the  Lord's  vineyard.  There  was 
room  enough  elsewhere  for  Baptists  and  Quakers.  As  for  Pap- 
ists, arrest  and  banishment  were  the  penalties  for  their  first 
intrusion,  and  death  for  a  repetition  of  the  offense ;  no  occasion 

*  Walker,  235,  503. 


THE    CONGREGATIONAL    BODY.  503 

occurred  for  the  execution  of  this  law.  With  all  others  they 
were  patient,  conciliatory,  and  long-suffering.  But  in  1643  a 
Baptist  called  infant  baptism  a  "badge  of  the  whore,"  and  was 
again  before  the  court  "  for  saying  that  they  who  stayed  whiles 
a  child  is  baptized  doe  worship  the  dyvell."  This  led  to  the 
law  of  1644  making  banishment  the  penalty  for  opposing  this 
ordinance.  Roger  Williams  offended  more  grievously.  He 
denounced  the  Puritan  commonwealth  root  and  branch,  "and 
writt  letteres  of  defamacion  both  of  the  magistrates  and 
churches  here,"  and  lingered  after  his  banishment  to  upbraid 
the  churches  for  allowing  their  members  to  listen  to  ministers 
of  the  establishment  when  they  were  on  visits  in  England. 

The  Quakers  were  excluded  not  so  much  for  doctrinal  heresy 
as  for  conduct  which  in  our  time  would  cause  arrest  and  ex- 
amination as  to  sanity.  Repressive  measures  made  their 
demonstrations  more  fanatical.  They  would  not  remain  ban- 
ished. In  1658  the  penalty  for  their  return  was  increased  to 
death,  and  in  1659  two  men,  in  1660  one  woman,  and  in  1661 
The  New      another  man  suffered  this  penalty.     Opposition 

Charter.  to  this  rigor  was  strong  from  the  first;  the  last 
punishment  by  whipping  occurred  in  1677,  and  the  new  charter 
of  1691  granted  freedom  to  all  protestants. 

Ann  Hutchinson's  banishment  was  the  worst  example  of  the 
intolerance  of  the  Puritan  establishment.  For  she  did  not 
menace  the  government  at  all,  but  pleaded  only  for  a  deeper 
work  of  grace  in  the  churches,  after  the  manner  of  those  in  our 
own  times  who  are  aspiring  to  the  "higher  life."  The  respon- 
sibility for  the  prosecution  of  witchcraft  in  Salem  was  shared 
by  officers  of  the  Crown,  and  this  atrocity  was  immensely  sur- 
passed in  the  old  country.  Indeed,  persecutions  of  all  kinds  were 
characteristic  of  the  times.  In  Virginia  the  law  of  1623  impo- 
sing a  fine  of  a  hogshead  of  tobacco  for  wilful  absence  one  Sunday, 
and  of  ;^5o  for  one  month's  neglect  of  worship  in  the  established 
Church  of  England,  was  quite  in  keeping  with  acts  of  uniform- 
ity in  the  old  country;  so  were  the  severer  laws  of  1611-1616, 
threatening  the  penalty,  which  was  never  enforced,  of  the  gal- 
leys for  neglect  of  daily  services,  and  of  death  for  refusing  to 
come  to  worship  on  the  Lord's  day. 

But  the  establishment  worked  better,  on  the  whole,  in  Vir- 
ginia and  among  the  Dutch  in  New  York  than  in  New  Eng- 
land.   This  is  one  of  the  things  which  Roman  Catholics  can  do 


504  THE    KINGDOM    OF    GOD    IN    AMERICA. 

most  thoroughly;  Protestants  can  make  some  approach  to  it 
with  an  Episcopacy  or  a  Presbyterian  system.  Congregational- 
ists  can  not  do  it  at  all.  A  political  establishment  is  absolutely 
inconsistent  with  Congregational  principles,  and  its  only  trial 
in  history  proved  disastrous  and  has  long  since  been  abandoned. 

2.   A  Modified  Presbyterianis7n. 

Our  Congregational  churches  at  present  find  no  use  for  ru- 
ling elders.  One  man  usually  does  the  work  which  was  dis- 
tributed among  four  or  five  in  the  Apostolic  churches — the 
pastor,  the  teacher,  and  two  or  more  elders.  That  one  bishop 
in  every  church,  namely,  the  pastor,  is  a  literal  conformity  to 
the  Scriptures,  none  but  very  high-church  Congregationalists 
claim.  Our  practise  is  defended  precisely  as  moderate  men  vin- 
dicate the  Historic  Episcopacy,  as  expedient  and  sanctioned  by 
the  providence  and  Spirit  of  God. 

But  the  Barrowists,  whom  our  churches  followed  for  more 
than  a  hundred  years,  made  strenuous  efforts  to  perpetuate  the 
exact  organization  of  the  churches  in  the  New  Testament. 
They  generally  agreed  that  the  pastor  and  the  teacher  were  two 
elders,  but  at  least  one  ruling  elder  must  be  added  to  make  the 
church  presbytery.  They  seem  to  be  in  doubt  whether  he  is 
Ruling  exactly   a    minister   or   not;   he   never    admin- 

Elders,  istered  the  sacraments;  but  his  ordination,  by 
the  laying  on  of  hands,  sets  him  quite  apart  from  the  deacons 
and  from  the  "  widdowes"  or  women  who  were  also  appointed 
in  some  churches  for  deacons'  service. 

The  Cambridge  Platform  describes  at  great  length  their 
prerogatives  and  duties.  To  the  ruling  elders  are  given  the 
keys  of  the  kingdom  of  heaven.  They  must  open  or  else  shut 
the  doors  of  God's  house  by  the  admission  or  excommunication 
of  members!  But  this  is  immediately  denied  by  the  clause 
which  restricts  them  to  such  only  as  the  church  shall  approve 
or  renounce;  and  it  is  discretionary  with  each  church  to  dis- 
pense with  them  altogether. 

The  autonomy  of  local  churches  was  intact  in  the  Cambridge 
Platform.  The  Saybrook  Platform  was  the  first  formal  attempt 
to  subject  the  churches  to  the  rule  of  Presbyteries.  The 
churches  within  each  county,  or  neighboring  churches  of  a 
smaller  area  if  they  preferred,  were  formed  into  a  "  Consocia- 


THE    CONGREGATIONAL    BODY.  505 

tion,"  to  which  was  given  jurisdiction  in  all  cases  of  church 
discipline  which  might  be  laid  before  it  by  appeal  from  the  de- 
cision of  the  church.     And  any  pastor  and  church 
Consociation.      ,      .  ,  .      .  ,  •'  ,  ,      _ 

obstinately  refusing  such  appeal,  or  obedience  to 

the  decision  of  the  consociation,  should  be  deemed  guilty  of 
scandalous  conduct  and  receive  sentence  of  non-communion. 

The  consociation  might  carry  cases  of  great  difficulty  to  a 
larger  council  composed  of  two  or  more  contiguous  consocia- 
tions. And  representatives  of  the  churches  in  the  consociations 
might  be  appointed  for  each  meeting  or  serve  for  a  longer 
period,  as  each  church  should  prefer. 

This  Presbyterian  system  culminated  in  Associations,  which, 

strangely  enough,  were  not  organizations  of  the  churches  nor  of 

consociations,  but  consisted  only  of  the  pastors  of  each  county 

meeting  twice  a  year  to  consult  the  common  interests  of  the 

churches,  and  to  take  notice  of  scandals  and  heresies,  and  to  see 

.  ,.         that  all  pastors  accused  of  such  offenses  be  pro- 

Associations.  ,    ,  .         ,  .,        t  ■    ■       ■, 

ceeded  against  by  a  council.     It  was  not  enjoined 

but  deemed  expedient  that  the  county  associations  should  be 

grouped  again  in  a  General  Association  of  the  whole  State.* 

Many  of  the  churches  availed  themselves  of  the  enacting 
clause  permitting  them  to  follow  their  own  way.  But  con- 
sociated  churches  have  continued  to  our  own  times.  Decisions 
of  these  courts  grew  to  be  more  and  more  a  dead  letter.  And 
the  whole  system  has  been  recently  abandoned. 

This  is  another  thing  which  Congregationalists  can  not  do  at 
all.  They  can  take  advice  meekly,  and  refusal  to  acquiesce  in 
the  decisions  of  councils  chosen  by  each  church  as  emergencies 
may  arise  is  astonishingly  rare.  But  ruling  elders  in  any 
church,  and  courts  exercising  authority  over  some  or  all  of  their 
churches,  always  die  a  natural  death.  Healthy  Congregational- 
ism sloughs  off  swellings. 

3.    T/ie  Half -Way  Covenant. 

There  was  an  emergency  in  all  the  churches  which  more 
than  any  other  accounts  for  both  the  political  and  the  ecclesias- 
tical departures  from  Congregational  principles  above  enu- 
merated.    It  began  to  be  dangerous  just  as  the  second  genera- 

*  Walker's  "Cong.  Creeds,"  502. 


5o6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

tion  were  taking  the  places  of  the  original  immigrants.  It  was 
the  real  occasion  of  calling  the  Cambridge  Synod,  and  was  dis- 
closed by  the  most  important  question  submitted  by  the  court. 

Children  of  believers  baptized  in  infancy,  are  they  members 
of  the  church  if  they  grow  up  without  a  gracious  experience; 
and  may  they  also  bring  their  children  for  baptism?  It  was 
not  at  all  a  political  question.  It  became  burning  at  a  time 
when  the  restriction  of  the  suffrage  was  giving  way,  and  was 
as  urgent  in  Hartford,  where  the  suffrage  was  never  limited,  as 
in  Boston.  It  was  undoubtedly  a  burden  of  conscience.  The 
young  people  were  drifting  away  from  the  churches.  Some- 
thing must  be  done  to  keep  them  within  the  fold.  So  in  1662 
another  Synod  was  called  in  Boston  and  made  thorough  work. 

All  who  were  baptized  in  infancy  are  members  of  the  church, 

tho  not  in  "full  communion"  nor  welcome  to  the  Lord's  table 

The  Root       while    they  remain    unregenerate.      They    may 

of  Evil,  claim  baptism  for  their  children,  but  not  with- 
out assenting  to  the  main  truths  of  the  Gospel,  and  promising 
fidelity  and  submission  to  the  discipline  of  the  church.* 

Thus  was  the  celebrated  Half-Way  Covenant  launched. 
"  Owning  the  Covenant"  became  a  common  practise  by  par- 
ents of  blameless  life  in  order  to  secure  a  coveted  ordinance  for 
their  children.  It  was  a  natural  result  of  the  severe  examina- 
tions of  experience  for  full  church  membership,  and  of  the 
tendency  of  peaceful  times  to  religious  formality.  But  it  was 
apostasy  to  the  Scriptures  and  to  the  first  principle  of  Congre- 
gationalism, and  disastrous  in  effect.  It  divided  churches,  filled 
them  with  ungodly  members,  took  the  edge  off  the  Gospel,  and 
kept  acrimonious  controversy  alive.  One  minister  testified 
near  the  close  of  his  life  that  to  the  best  of  his  knowledge  and 
belief  he  had  baptized  every  person  in  his  parish  except  a  few 
Indians.  Another  invited  all  persons  to  the  communion  who 
were  not  guilty  of  indictable  crimes.  And  in  one  of  the  origi- 
nal churches,  a  hundred  years  after  its  disruption  by  the  quarrel 
The  Outcome    of  its  pastor  and  of  its  teacher  over  this  question, 

of  Evil.  only  two  out  of  six  deacons  and  only  fifteen  out 
of  several  hundred  members  made  any  profession  of  a  Chris- 
tian experience;  and  its  minister  was  a  whisky  distiller! 

These  evils  grew  so  rapidly  that  another  Synod  was  called 

*  Walker's  "Creeds,"  301. 


THE    CONGREGATIONAL    BODY.  507 

at  Boston  in  1680.  It  did  not  remove  the  Half-Way  Covenant, 
but  rehearsed  in  affecting  language  the  prevailing  decay  of 
godliness  in  the  churches,  and  admonished  them  to  solemn 
renewals  of  their  covenant,  to  faithful  discipline,  and  to  a  gen- 
eral reformation.  It  also  adopted  the  Savoy  recension  of  the 
Westminster  Confession,  and  its  declaration  with  some  modifi- 
cations; the  latter  is  a  much  more  logical  and  safe  statement  of 
polity  than  the  Cambridge  Platform. 

The  Half-Way  Covenant  is  the  worst  spiritual,  as  the  Say- 
brook  Platform  is  the  most  flagrant  formal,  departure  from  Con- 
gregational principles  in  our  history.  The  Cambridge  Platform 
dodged  the  practical  question,  but  led  the  way  in  this  down 
grade  by  its  monstrous  definition  of  the  visible  church :  "  Mem- 
Monstrous  bers  of  particular  churches  are  saints  by  call- 
Definition,  ing  who  profess  faith  and  repentance  and  walk 
in  blameless  obedience  to  the  Word,  tho  perhaps  some  or  more 
of  them  be  iinsoimd  and  hypocrites  inwardly. "  * 

Original  Congregationalists  protested  against  such  a  church 
as  that,  and  it  is  safe  to  say  that  it  is  another  thing  which  Con- 
gregationalists have  never  been  able  to  manage. 

Unconverted  men  need  too  much  governing  for  our  system. 
We  have  learned  by  this  mournful  period  of  declension  that  a 
Congregational  church  is  a  rope  of  sand  unless  it  is  a  commun- 
ion of  saints. 

Recovery  from  Declension. 

The  remedy  for  this  declension,  after  which  our  fathers  were 
groping  with  their  synod  sand  discipline  and  organizations,  came 
from  heaven  in  the  Great  Awakening  and  the  series  of  revivals 
which  are  fully  described  in  another  chapter  of  this  volume  (page 
9.)  Only  those  influences  of  this  movement  which  affected 
our  own  history  need  mention  here. 

It  did  not  immediately  remove  the  Half-Way  Covenant. 
Some  churches  continued  its  practise  until  the  close  of  the 
eighteenth  century.  But  it  was  the  beginning  of  a  new  life 
which  finally  eradicated  the  deadly  disease. 

It  was  also  the  beginning  of  the  greatest  theological  contro- 
versies in  our  Congregational  churches.  It  was  natural  that 
the  metaphysical  formulas  of   Calvinism  should  be  accepted 

*  Walker's  "Cong.,"  206. 


S08  THE    KINGDOM    OF    GOD    IN    AMERICA, 

without  controversy  and  almost  without  debate  in  1648,  1680, 
and  1708.  Our  fathers  desired  to  stand  well  with  their  ortho- 
dox brethren  in  England.  They  had  sharper  thrusts  to  en- 
counter than  the  Five  Points.  And  they  were  all  convinced 
Calvinists.  They  did  not  doubt,  and  they  did  not  attempt  to 
explain  philosophically,  the  S3^stem  of  doctrine  to  which  they 
gave  ready  adherence. 

This  was  precisely  what  Jonathan  Edwards  attempted. 
And  he  was  impelled  to  it  chiefly  by  his  own  experience  in  the 
Great  Awakening.  The  questions  which  he  started  concerning 
the  sovereignty  of  God,  original  sin,  the  atonement,  free 
will,  and  the  affections,  have  never  been  answered  and  never 
will  be  by  the  acquiescence  of  Congregational  churches  in 
metaphysical  symbols  of  the  seventeenth  century.  He  followed 
Calvin  at  least  as  closely  as  Calvin  followed  Augustine.  He 
was  followed  by  others  who  were  quite  as  strenuous  to  defend 
the  Calvinism  of  the  Congregational  churches  in  its  integrity. 
But  they  led  the  way  inevitably  to  astonishing  extremes. 
There  are  living  persons  who  were  trained  in  childhood  to  such 
convictions  of  the  absolute  sovereignty  of  God,  that  they  an- 
Test  swered  in  the  affirmative  without  the  slightest 

Question.  hesitation  the  question  which  was  often  asked 
in  examinations  for  church  membership:  Are  you  willing  to 
suffer  everlasting  punishment  for  the  glory  of  God? 

The  reaction  from  this  extreme  culminated  in  the  Unitarian 
controversy.  The  distinction  between  Trinitarians  and  Uni- 
tarians really  belongs  to  a  period  of  church  history  almost  fif- 
teen hundred  years  earlier.  This  was  a  far  more  practical 
Unitarian  question,  the  old  question  of  the  Half- Way  Cove- 
Defection,  nant  in  a  new  form :  Have  the  churches  any 
busmess  to  make  these  searching  inquisitions  after  a  change  of 
heart?  Is  a  conscious  inward  experience  essential  to  Christian 
character  and  church  membership? 

The  first  church  to  take  the  liberal  side  in  this  controversy 
was  the  original  church  in  Plymouth.  All  but  one  of  the 
churches  in  "Boston  speedily  followed.  The  Supreme  Court  of 
Massachusetts  decided  that  any  fraction  of  a  church  adhering 
to  the  religious  society  that  held  the  property  was  in  law  the 
church.  Thus,  early  in  this  century,  the  question  so  long  in 
controversy  was  settled  by  a  division,  mournful  and  unspeak- 
ably bitter  at  the  time,  but  merciful  and  fruitful  of  unmeasured 


THE    CONGREGATIONAL    BODY.  509 

benefits  in  the  end.  The  orthodox  Congregational  churches  are 
best  distinguished  from  Unitarian  churches  by  this  original 
test,  the  first  principle  of  Congregationalism,  a  conscious  and 
recognized  experience  of  regeneration  in  their  members. 

But  this  was  no  longer  consistent  with  the  original  tests  of 
regeneration.  Questions  on  the  five  points  of  Calvinism  could 
not  be  employed  for  such  practical  work  as  this.  All  that  was 
ever  of  the  least  spiritual  value  in  the  Half-Way  Covenant  was 
conserved,  while  its  evils  were  eliminated,  by  Bushnell's  views 
of  Christian  nurture.  Not  all  children  who  were  once  baptized, 
but  a  multitude  of  children  baptized  or  not,  are  actually  regen- 
erate in  tender  years.  It  is  the  business  of  the  church,  not  to 
scare  them,  but  to  find  them  and  tenderly  train  them. 

The  Great  Awakening,  and  the  continuous  revivals  since, 
have  yielded  the  moderate  Calvinism  and  the  intense  evangeli- 
cal spirit  of  orthodox  Congregationalism.  It  has  no  trace  of  a 
limited  atonement,  and  no  tendency  to  fatalism  or  to  any  limits 
of  human  responsibility.  Recent  approvals  of  the  "  faith  and 
order  of  the  Apostolic  and  primitive  churches  held  by  our 
fathers,  and  substantially  as  embodied  in  the  Confessions  and 
Platforms  which  our  synods  of  1648  and  1680  set  forth  or  re- 
affirmed,"* are  so  vague  and  rhetorical,  and  so  overlaid  by 
fresh  expressions  of  the  vital  truths  of  the  Gospel,  that  doctrines 
admitted  to  be  held  in  controversy  by  evangelical  churches  can 
no  longer  be  attributed  to  Congregationalists  as  a  whole. 

There  was  another  blessing  flowing  directly  from  the  great 
revivals.  They  made  the  missionary  calling  of  our  churches 
effectual.  John  Eliot's  mission  to  the  Indians  began  in  1646, 
the  work  of  Edwards  among  the  Stockbridge  Indians  in  1751, 
and  a  few  feeble  efforts,  scarcely  worth  recalling,  were  their 
only  previous  labors  for  the  heathen.  In  the  midst  of  the  Uni- 
tarian controversy  in  1810,  the  American  Board  was  formed, 
and  began  at  once  to  send  missionaries  to  foreign  lands.  It 
Impulse  to      was  undenominational,  and  in   this    feature   its 

Missions.  constitution  is  unchanged.  But  the  successive 
withdrawal  of  Baptists,  Presbyterians,  and  the  Reformed 
churches  leaves  it  practically  a  Congregational  agency. 

The  American  Home  Missionary  Society  was  organized  in 
1826,  also  undenominational,  and  long  employed  to  assist  Con- 
gregational and  Presbyterian  churches  impartially,  and  to  send 

*  Burial  Hill  Declaration,  1865;  Walker,  p.  562. 


5IO  THE    KINGDOM    OF    GOD    IN    AMERICA. 

pioneers  into  new  territory  to  found  churches,  and  to  become 
their  pastors,  with  either  polity  at  the  choice  of  the  congregation. 
Other  organizations  for  missionary  work  have  followed: 
The  American  Missionary  Association  in  1846,  at  first  both  for 
foreign  and  home  work,  but  since  1865  to  sustain  schools  and 
churches  among  the  oppressed  races  in  this  country,  especially 
the  Freedmen,  Indians,  Chinese,  and  the  mountain  whites  of 
the  South ;  the  Congregational  Education  Society,  successor  to 
the  undenominational  Education  Society  of  1816,  now  devoted 
both  to  the  aid  of  students  for  the  ministry,  and  of  schools  and  col- 
leges in  the  West;  the  Congregational  Church  Building  Society, 
for  the  assistance  of  needy  churches,  in  erecting  meeting-houses 
and  parsonages;  the  Congregational  Sunday-school  and  Pub- 
lishing Society,  with  a  self-sustaining  publishing  department, 
Multiplied  and  a  missionary  agency  to  organize  new  Sunday- 
Agencies,  schools,  and  supply  them  with  libraries,  tracts, 
and  lesson  helps ;  and  both  a  National  and  several  local  agen- 
cies for  the  relief  of  retired  ministers  and  their  families. 

Previously  to  1852,  this  missionary  zeal  was  not  distinctly 
denominational.  A  Plan  of  Union  had  long  been  working 
which  resulted  in  the  formation  of  Presbyterian  churches  in 
New  York  and  the  West,  largely  from  Congregational  resources 
and  by  Congregational  missionaries.  It  was  equally  unsatis- 
factory to  both  denominations,  and  was  repealed  by  the  National 
Council  which  assembled  that  year  in  Albany. 

'  This  Council,  the  first  of  recent  times  to  represent  the 
churches  of  the  whole  country,  recognized  the  responsibilities 
of  the  denomination  for  missionary  expansion.  It  marks  the 
complete  recovery  of  American  Congregational  churches  from 
the  declension  and  apathy  of  the  eighteenth  century. 

The  Last  Thirty    Years. 

The  beginning  of  our  most  healthful  and  rapid  progress  was 
at  a  still  later  date.  One  of  our  missionary  societies  was  the 
best  agency  in  existence  for  the  new  work  opened  by  the  eman- 
cipation of  the  slaves.  Our  new  churches  in  the  West  were 
impatient  for  a  more  vigorous  denominational  policy.  At  their 
urgent  and  repeated  prompting,  another  National  Council  was 
called,  in  Boston,  in  1865.  It  was  an  enthusiastic  mass-meeting 
of  502  delegates  representing  our  own  churches,  and  14  repre- 


THE    CONGREGATIONAL    BODY.  51I 

senting  Congregational  churches  in  foreign  lands.  Its  main 
business  was  to  enter  instantly  the  great  and  effectual  door 
which  was  set  open  before  us.  It  gave  such  an  impetus  to 
home  and  foreign  missionary  work  as  our  churches  had  never 
felt  before.  This  is  best  seen  by  a  comparison  of  statistics 
covering  the  last  thirty  years: — 

1865.  1895. 

Churches 2, 059  5 ,  342 

Ministers 1,896  5,287 

Church  members 263,296  583, 539 

Families  (not  reported  until  1877)  ;  then        145,012  405,821 

S.  S.  members 272,684  753.935 

Missionary  and  benevolent  contributions      $563,077  $2,190,111 
Contributions    for  church  expenses  (not 

reported    until    1872)  ;    then   only   848 

churches  reported $1,155,970  $7,035,307 

The  contributions  include  only  the  amounts  reported  in  the 
Year-Book  as  coming  directly  from  the  churches.     But  all  of  our 

Enlarged  societies  receive  large  gifts  by  legacies  and 
Gifts.  from  individuals.     According  to   their  reports, 

combined  with  the  figures  of  the  Year-Book,  the  contributions 
acknowledged  in  1895  are  as  follows:— 

Foreign  missions $733. 051- 53 

Home  missions 627, 699. 14 

Freedmen,  etc 340,469. 80 

Education 233,758.00 

Building    meeting-houses,     etc.,     on     missionary 

ground 155,138.16 

Sunday-schools  on  missionary  ground 52,287.89 

Ministerial  relief 26,769.00 

Other  objects 1,424,284.00 

Missionary  and  benevolent $3,593,457-52 

Church  expenses 7.035, 307.00 

Total  contributions $10,628,764.52 

This  shows  an  average  of  about  $18  from  each  church 
member. 

The  number  of  churches,  ministers, 'and  church  members  has 
doubled  during  the  thirty  years,  and  the  area  of  their  work  has 
expanded  to  all  parts  of  the  country.  The  more  eflficient  organ- 
ization of  the  agencies  as  denominational  boards  has  contrib- 
uted   much    to    this    enlargement.     The    combination    of    the 


512  THE    KINGDOM    OF    GOD    IN    AMERICA. 

churches  in  local  conferences  and  State  associations  has  been 
still  more  effectual.  And,  since  the  meeting  in  Oberlin  in  187 1, 
the  National  Council  has  become  perpetual,  convening  every 
three  years.  This,  and  all  of  the  State  and  local  associations, 
are  absolutely  destitute  of  authority.  No  church  nor  minister 
nor  member  is  bound,  even  by  implication,  by  the  action  of  any 
other  authority  than  that  of  a  council  specially  called  by  them- 
selves, and  no  penalty  attaches  to  the  rejection  of  the  decision 
of  such  a  council  acting  for  the  church  except  the  possible  with- 
drawal of  fellowship. 

And  yet  all  of  our  representative  bodies  have  taken  vigorous 
action  which  has  been  fully  sustained  by  the  voluntary  support 
Control  Only  of  the  churches.  In  common  with  the  Chris- 
Moral,  tian  Association,  and  the  Endeavor  Society,  we 
have  discovered  that  a  combination  of  spirit  and  purpose  may 
work  more  effectually  than  ecclesiastical  authority. 

The  Congregational  churches  in  the  United  States  are  more 
numerous  than  in  any  other  country.  The  latest  reports  acces- 
sible give  the  present  number  in  the  world  as  follows: 

American  churches 5,342 

Churches  in  Great  Britain  and  its  Colonies 5,647 

In  Europe 252 

In  Madagascar 909 

In  other  lands 94 

12,244 

Churches  which  are  Congregational  in  polity,  including 
Unitarian  and  Universalist,  are  combined  by  H.  K.  Carroll, 
LL.D.,  superintendent  of  the  United  States  Census  for  church 
statistics,  to  the  number,  62,373;  ^^^  ^^  estimates  that  they 
include  38  per  cent  of  our  population.* 

Probably  more  than  50,000  of  these  churches,  including 
Baptists,  Disciples  of  Christ,  and  many  other  denominations,  are 
agreed  not  only  in  polity  but  in  the  other  principle  which  we 
deem  more  essential,  that  the  real  church  in  every  local  church- 
organization  consists  of  those,  and  of  those  only,  who  are  vitally 
united  to  Christ  by  the  experience  of  a  regenerate  heart. 

This  has  proved  to  be  the  origin  and  the  inspiration  of  all 
our  spiritual  and  permanent  progress.     It  has  involved  mourn- 

*  American  Church  History  Series:  Vol.   I.  "Religious  Forces  of  the 

United  States." 


THE    CONGREGATIONAL    BODY.  513 

ful  tendencies  to  opposite  extremes.  Our  fathers  at  first  deter- 
mined to  try  the  spirits,  and  find  out  who  were  in  a  state  of 
grace,  and  actually  published  nearly  one  hundred  questions  at 
one  time,  to  be  used  in  this  examination.  Then  they  went  to 
the  opposite  extreme  of  tlie  Half-Way  Covenant.  We  have 
escaped  both  extremes.  Members  of  the  true  church  of  Christ, 
which  is  both  invisible  to  outward  sense,  and  visible  by  its 
fruits  and  by  mutual  recognition,  are  known  infallibly  only  by 

Practical        Christ  whose  spirit  is  dwelling  in  them.     We  do 

Test.  not    claim   that  Christians   by  experience    form 

any  larger  proportion  of  our  organized  churches  than  of  others. 

We  accept  their  own  consciousness,  attested  by  a  blameless  life. 

And  this  is  not  a  mystical  theory,  but  the  practical  basis 
which  we  lay  down  for  that  Christian  unity  which  this  volume 
is  designed  to  promote.  It  is  a  common  misapprehension  that 
we  hold  the  two  principles — membership  by  experience,  and 
local  church  autonomy,  to  be  sacred  to  Congregational  churches. 
There  may  have  been  ground  for  this  in  the  past.  But  it  has  been 
removed  by  the  Burial  Hill  Declaration,  and  by  the  Oberlin 
Declaration  of  Christian  Unity.*  We  believe  that  every  local 
church,  of  all  denominations,  consists  of  all  those  within  its  own 
organization  who  are  Christians  by  experience;  and  that  it  has 
all  authority  to  do  all  of  those  things  which  are  committed  by 
our  common  Master  to  church  jurisdiction.  We  have  no  con- 
troversy with  churches  which  seem  to  us  to  do  some  things 
that  belong  rather  to  the  civil  government,  to  families,  or  to  in- 
dividuals. We  do  not  believe  that  they  are  forfeiting  their  au- 
thority in  the  least,  if  they  choose  to  confide  its  exercise  to  the 
historic  Episcopacy,  to  presbyteries,  synods,  and  assemblies,  or 
to  any  other  convenient  organization.  For  this  all-sufficient 
reason  we  declare  that  we  will  cooperate  with  all  who  hold  one 
faith,  one  Lord,  one  baptism ;  who  together  constitute  one 
Catholic  Church,  the  several  households  of  which,  tho  called 
by  different  names,  are  one  body  in  Christ.  And  it  is  our 
prayer  and  endeavor  that  the  unity  of  the  churches  may  be 
more  and  more  apparent,  and  that  the  prayer  of  our  Lord  for 
His  disciples  may  be  speedily  answered,  and  all  be  one;  that 
by  consequence  of  this  Christian  unity  in  love,  the  world  may 
believe  in  Christ  as  sent  of  the  Father  to  be  our  Savior. 


*  Walker's  "Congregational  Creeds,"  p.  575. 
33 


514  THE    KINGDOM    OF    GOD    IN     AMERICA. 


SECTION    THIRD. 

The  American  Board  of  Commissioners  for   Foreign 
Missions,  Rev.  Richard  S.  Storrs,  D.D., 
LL.D.,  President. 

By  Rev.  S.  J.  Humphrey.^  D.  D. ,  District  Secretary^  Chicago.,  111. 

The  American  Board  had  its  roots  in  the  Mayflower.  The 
Pilgrim  idea  contained  in  itself  distinctly  the  missionary  idea. 
Governor  Bradford  says,  that  "  among  the  weighty  and  solid 
reasons  for  the  voyage  was  an  inward  zeal  for  propagating  the 
Gospel  in  those  remote  parts."  Works  wrought  with  the  faith. 
The  first  Bible  printed  on  this  continent  was  in  an  Indian 
tongue,  and  before  the  end  of  the  century  nearly  three  thou- 
sand of  the  dusky  natives  were  gathered  into  Christian  churches. 

The  Puritan  spirit,  the  revival  spirit,  and  the  missionary 
spirit  are  one.  Each  is  a  new  forth-putting  of  the  divine  life 
in  the  soul,  differing  only  in  manifestation.  Pentecost  repeats 
itself.  The  baptism  of  the  Spirit  comes  upon  elect  ones,  reveal- 
ing to  them  a  new  sense  of  the  glory  and  blessedness  of  the 
Gospel  that  saves,  and  a  divine  and  overmastering  hunger  for 
souls  takes  possession  of  them.  The  glad  cry,  "  Christ  died  for 
my  soul,"  cries  also,  "Christ  died  for  all  souls!"  The  new  life 
of  God  in  any  heart  instinctively  puts  itself  out  in  effort  for  the 
lost,  anywhere  and  everywhere. 

Genesis  ok  the  American  Board. 

The  American  Board  was  born  out  of  the  revivals  that 
opened  the  century.  And,  indeed,  its  greatest  successes  abroad 
have  always  synchronized  with  "times  of  refreshing"  at  home. 
In  its  genesis,  a  divine  leading  went  before  all  human  agency. 
"Behold  the  stillness  of  God,"  says  one,  "when  He  rises  to 
bless  the  world!"  A  subtile  but  mighty  influence  pervaded  the 
spiritual  atmosphere.  It  was  big  with  clouds  of  blessing,  and 
electric  with  a  holy  fire.  Fathers  began  to  look  for  the  speedy 
coming  of  the  Kingdom  of  God  upon  the  earth.  Mothers,  in 
secret  closets,  wrestled  in  prayer,  and  laid  their  sons  afresh  upon 
the  altar,  and  the  attent  ears  of  young  men  caught  the  sound  of 


THE    CONGREGATIONAL    BODY.  515 

the    Lord's    approaching    footsteps.      Some    outward,    forward 
movement  could  not  long  be  delayed. 

On  a  summer  afternoon  of   1806,  five  students  of  Williams 
College,  driven  by  a  thunderstorm  from  the  maple  grove  where 
they  were  accustomed  to  meet,  held  their  prayer-meeting  under 
the  lee  of  a  haystack.     As  the  clouds  parted,  and  the  sun  burst 
At  the  forth,  the  clear  light  of  a  foreign  missionary  pur- 

Haystack,  pose  broke  upon  their  souls.  They  proposed  to  at- 
tempt to  send  the  Gospel  to  the  heathen,  and  one  of  them,  Sam- 
uel J.  Mills,  gave  the  decisive  word,  "  IVe  ra;i  do  it  if  7ve  will T 

But  the  Kingdom  of  God  cometh  not  with  observation. 
They  organized  a  society,  but  held  their  meetings  in  strict  pri- 
vacy, and  their  records  were  kept  in  cipher.  It  was  a  holy  secret 
between  themselves  and  the  Lord.  And  yet,  it  is  said  that,  at 
that  very  time,  no  less  than  twenty  young  men,  without  pre- 
concert^ were  found  deeply  pondering  the  same  momentous 
question. 

Four  years  after  the  memorable  haystack  meeting.  Mills 
and  three  of  his  associates,  then  students  at  Andover,  went  to 
the  parlor  of  Professor  Stuart  to  confer  with  six  or  eight  minis- 
ters, convened  for  the  purpose,  and  said,  "  God  calls  us  to  the 
heathen.  What  do  you  advise?"  The  counsels  were  divided. 
Some  opposed:  "The  proposal  was  premature;  the  project 
savored  of  infatuation ;  we  had  work  at  home  more  than  we 
could  do;  it  would  be  impossible  to  meet  the  expense."  But 
one  member  significantly  said,  "  We  had  better  not  attempt  to  stop 
God  f  The  answer  of  the  majority  was,  "  Go  in  the  name  of  the 
Lord,  and  we  will  help." 

Two  days  after,  these  young  men  and  their  memorial  were 
received  with  profound  interest  by  the  General  Association  of 
The  Board  Massachusetts,  meeting  at  Bradford,  and  the  next 
Organized.  day,  Friday,  June  29,  18 10,  the  American  Board 
was  duly  organized,  and  these  men  were  received  under  its 
care.  The  interest  was  intensified  by  the  fact,  that  two  young 
women  of  superior  culture,  engaged  to  be  wives  of  two  of  the 
appointees,  were  ready  to  lay  themselves  upon  the  altar  of  sacri- 
fice and  danger. 

The  first  movements  of  the  Board  were  marked  with  great 
caution.  They  were  feeling  their  way  along  untried  paths. 
There  were  almost  no  precedents  to  which  they  could  look,  and 
the  temper  of  the  churches  was  largely  an  unknown  quantity. 


5l6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

In  the  review  we  can  clearly  see  that  a  divine  hand  was  lead- 
ing, but  the  human  steps,  as  those  of  a  child  learning  to  walk, 
were  faltering  and  uncertain. 

In  it  all,  the  young  men  remained  steadfast  in  their  purpose 
to  go  abroad.  A  glimpse  of  their  spirit  is  given  in  Hall's  reply 
to  a  call  from  an  attractive  Connecticut  pulpit:  "No,  I  must 
not  settle  in  any  parish  in  Christendom.  God  calls  me  to  the 
heathen.  Jl'o  to  me,  if  I  preach  not  the  gospel  to  the  heathen.''  And 
Mills  said,  one  day,  as  he  walked  with  a  friend:  "No  young 
man,  living  in  the  nineteenth  century  and  redeemed  by  the 
blood  of  Christ,  ought  to  think  of  living  or  dying  without  an 
efifort  to  make  his  influence  felt  around  the  globe!" 

But  the  obstacles  along  the  path  seemed  continually  to 
thicken.  Six  names  had  been  originally  attached  to  the  Me- 
morial, but  two  of  these  were  stricken  off  by  the  young  men 
themselves  in  the  fear  that  the  large  number  might  defeat  their 
application.  The  committee  at  first  attempted  to  throw  the 
support  of  the  young  missionaries  upon  the  London  Society, 
and  one  of  them  was  sent  to  negotiate  the  matter.  This  failing, 
it  was  seriously  proposed  that  the  young  men  go  without  their 
wives,  or,  if  this  were  not  practicable,  that  they  should  start 
with  only  a  half-year's  salary. 

It  was  now  a  full  year  and  a  half  since  the  appointment  at 
Bradford.  Everything  seemed  to  block  the  way.  The  war 
cloud  of  1812,  which  actually  burst  six  months  afterward,  was 
already  black  and  threatening.  The  country,  through  the 
embargo  followed  by  the  decree  of  non-intercourse,  was  in  a  most 
discouraged  condition.     The  expense  for   outfit,  passage,  and 

Lack  of        salary  for  one    year,    of    the    four    missionaries 

Funds.  could  not  at  the  lowest  calculation  be  less  than 

$5,000,  while  only  $1,200  were  in  hand.  And  just  then  a  fifth 
young  man  thrust  himself  upon  the  committee,  with  such  an 
eager  desire  to  go  that  they  did  not  dare  deny  him. 

But  now  Providence  seemed  to  take  affairs  into  its  own  special 
keeping.  Passage  to  India  at  any  time  was  infrequent.  But 
just  as  it  was  about  to  be  shut  off  entirely  by  the  war  with 
England,  Hall  and  Newell,  who  were  studying  medicine  at 
Philadelphia,  hastened  to  Boston  with  the  news  that  the  ship 
JIannony  would  sail  for  Calcutta  in  about  two  weeks,  and  would 
t:ike  ihcin  as  passengers.  At  the  same  time  it  was  found  that 
the   Caravan,  of  Salem,  was  about  to  sail  for  the  same  port,  and 


THE    CONGREGATIONAL    BODY.  517 

would  take  the  remainder  of  the  company.  An  ecclesiastical 
council  was  immediately  called,  to  meet  at  the  Tabernacle 
Church,  Salem,  and  on  February  6,  1811,  in  the  presence  of 
a  crowded  audience,  with  solemn  prayer,  and  with  the  laying  on 
of  hands,  the  five  young  men  were  separated  for  the  work 
whereunto  they  had  been  so  divinely  called. 

Just  then  another  providence  intervened.  Both  ships  were 
detained  from  sailing  two  weeks.  Meanwhile,  the  tidings  of  the 
ordination  had  sped  among  the  churches.  Great  enthusiasm 
The  Needs  was  kindled,  and  money  began  to  flow  in  from  all 
Met.  quarters.     It  illustrates  the  excitement  of  the  hour 

that  in  one  case  there  was  flung  into  a  minister's  door,  by  an 
unknown  hand,  a  package  of  $50  simply  marked,  "  For  Mr.  Jud- 
son's  private  use."  Before  the  ships  sailed,  more  than  $6,000 
had  been  received.  All  expenses  were  met,  and  the  salaries  of 
the  missionaries  were  paid  for  more  than  a  year  in  advance. 

With  such  faltering  steps,  and  yet  with  such  steadfast  faith, 
did  the  American  Board  begin  its  career  of  proclaiming  the 
Gospel  to  ihe  peoples  that  sit  in  the  death-shade  of  heathenism. 

Space  does  not  permit  a  detailed  history  of  the  board.  The 
object  of  this  paper  will  perhaps  be  best  secured  by  setting 
forth,  in  a  comparative  way,  a  few  of  its  chief  features. 

A  Fruitful  Parent  of  Other    Organizations. 

The  spirit  out  of  which  the  Board  grew  gave  it  a  broad 
catholicity.  Four  of  the  first  nine  commissioners  were  taken 
from  Connecticut.  Other  State  associations  fell  into  line,  and 
within  a  short  time,  the  Presbyterian,  the  Associate  Reformed, 
the  Reformed  (Dutch),  and  the  Reformed  German  churches 
became  integral  parts  of  the  corporation.  The  spirit  of  Chris- 
tian union  has  seldom  found  a  happier  illustration  than  that 
furnished  by  the  many  years  of  this  hearty  and  fruitful  co- 
operation. 

In  process  of  time,  feeling  that  each  could  better  develop 
its  own  work  and  resources  by  separate  action,  these  various 
bodies  withdrew  from  the  mother  society,  and  formed  organiza- 
Denominations  tions  of  their  own,  and  the  Board,  with  its  his- 
Withdraw.  tory,  its  place  in  the  heart  of  the  churches,  and 
the  greater  part  of  its  missions,  has  reverted  almost  wholly  to 
the  denominational  hands  from  which  it  sprang. 


5l8  THE    KINGDOM    OF    GOD    IN    AiMERICA. 

But  it  became,  incidentally,  the  parent  of  another  organiza- 
tion in  a  more  striking  way.  Three  of  the  first  company  of 
missionaries  sent  out  by  the  Board,  Mr.  Judson  and  wife,  and 
Mr.  Rice,  on  the  voyage  to  India,  changed  their  views  as  to 
the  subject  of  baptism.  On  their  arrival  at  Serampore,  they 
sought  baptism  at  the  hands  of  English  Baptist  missionaries, 
and  sent  home  their  resignations  to  the  Board.  In  due  time 
Judson  sailed  to  Rangoon  and  commenced  the  mission  to 
Burma,  while  Rice  returned  to  America  to  arouse  the  interest 
of  the  Baptist  churches,  with  the  result  that,  in  Philadelphia, 
May  i8,  1814,  was  formed  the  organization,  now  known  as  the 
American  Baptist  Missionary  Union,  so  fruitful  in  revival 
experiences  among  the  Karens  and  Telugus. 

Many  other  influences  combined  to  produce  this  large  in- 
crease in  organizations,  but  it  was  divinely  appointed  that  the 
American  Board  should  lead  the  way,  and  that  its  shaping  hand 
should  be  felt  in  all  the  movements  of  that  remarkable  period. 
Indeed,  Dr.  Grifhn,  speaking  of  that  little  society  formed  by 
Mills  and  his  associates  at  Williams  College,  says: 

"  I  have  been  in  situations  to  know  that  from  the  counsels 
formed  in  that  sacred  conclave,  or  from  the  mind  of  Mills  him- 
self, arose  the  American  Board,  the  American  Bible  Society, 
the  United  Foreign  Missionary  vSociety,  the  New  York  and 
New  Jersey  African  School,  besides  all  the  impetus  given  to 
domestic  missions,  the  American  Colonization  Society,  and  the 
general  cause  of  benevolence  in  both  hemispheres." 

Accessible  Populations. 

In  the  first  decades  of  the  Board's  history,  the  great  question 
was  not,  Where  shall  we  find  missionaries?  but.  Where  shall  the 
missionaries  find  accessible  populations?  The  burden  of  prayer 
was,  "O  Lord,  open  the  doors!"  And  the  daring  enterprise  of 
those  earlier  years,  in  seeking  to  answer  the  prayer,  finds  a 
parallel  scarcely  anywhere  in  the  history  of  missions. 

The  very  first  company  of  missionaries,  like  mariners  seek- 
ing to  pierce  the  frozen  gateway  of  the  open  Polar  Sea,  beat 
about  the  shores  of  India  for  nearly  two  years  before  they  found 
a  place  to  enter  in.  Various  tribes  of  American  Indians  were 
tracked  to  their  lairs  in  the  pathless  forests  of  the  South  and 
West.  Expeditions  were  despatched  by  the  Board  in  many 
directions.     Delegations  were  sent  to  Palestine  and  Jerusalem; 


THE    CONGREGATIONAL    BODY. 


5^9 


to  Arabic-speaking  Beirut,  and  to  the  mountaineers  of  Lebanon. 
Missionaries  explored  the  Nile  to  ancient  Thebes.  They  sought 
openings  in  Patagonia,  and  the  western  coast  of  South  America; 
in  our  own  Northwest,  "where  rolls  the  Oregon;"  on  the  west 
coast  of  Africa;  in  the  Barbary  States,  and  in  Asia  Minor.  The 
mountain  Nestorians  and,  later,  the  Koords  were  sought  out. 
Athens  and  Constantinople  were  entered.  Vigorous  efforts 
were  made  to  establish  missions  in  Siam,  on  the  islands  of  Java, 
Borneo,  Sumatra,  and  at  Singapore  in  the  Indian  Archipelago 
— efforts  made  forever  memorable  by  the  tragic  fate  of  Munson 
and  Lyman.  In  1830,  Bridgman  and  Abeel  made  an  attempt 
to  gain  a  foothold  in  China,  supplemented  by  explorations  in 
the  valley  of  the  Min,  and  an  unsuccessful  effort  to  gain  a  land- 
ing in  Japan.  It  gives  us  a  glimpse  of  the  long  step  which  had 
been  made  in  faith  and  courage  to  read  the  call  of  the  Board  in 
1835 — scarcely  more  than  twenty  years  from  the  planting  of 
its  first  mission — for  fifty  ordained  missionaries  to  supply  exist- 
ing missions,  and  "five  or  six  first-rate  men,  of  apostolic  spirit, 
to  place  in  the  .central  regions  of  Asia,  in  Afghanistan  and 
Thibet,  to  report  the  moral  condition  of  those  countries  to  the 
churches,  and  what  can  be  done  to  bring  the  Gospel  day  upon 
their  long  and  dismal  night." 

It  is  hardly  conceivable  by  us,  that  there  should  have  ever 
been  a  time  when  there  were  more  missionaries  than  there  were 
openings  for  their  work.  The  growth  of  accessible  populations 
Field  Vastly  is  one  of  the  marvels  of  the  century,  and  the 
Increased.  change  in  the  proportion  of  the  number  of  mis- 
sionaries sent  out,  and  the  number  of  these  populations,  is  one 
of  the  most  serious  facts  we  can  contemplate. 

At  the  end  of  the  first  decade,  1820,  the  accessible  popula- 
tions did  not,  probably,  exceed  150,000.  This  gave  less  than 
6,000  for  each  of  the  ordained  missionaries.  In  ten  years  more 
the  number  who  could  be  reached  had  risen  to  not  far  from 
225,000,  and  the  gain  in  missionaries  had  kept  even  pace.  The 
number  of  souls  within  reach  of  missionary  influence  in  the 
different  fields  of  the  Board  had  risen,  in  1840,  to  1,200,000.  In 
1850,  the  number  had  advanced  to  4,500,000;  giving  an  average 
of  28,000  to  each  ordained  missionary,  supposing  an  even 
distribution  over  the  entire  field. 

From  this  time  on,  the  disproportion  of  the  laborers  to  the 
ope-ning  harvest-fields  gains  with  fearful  rapidity.      By  i860  the 


520  THE    KINGDOM    OK    GOD    IN    AMERICA. 

accessible  peoples  had  increased  threefold  with  absolutely  no 
increase  in  the  missionary  force.  Ten  years  later,  30,000,000 
waited  for  the  reapers,  giving  to  each  missionary  200,000  souls. 
In  1880,  the  populations  accessible,  and  looking  to  the  American 
Board  for  the  Gospel,  could  not  be  estimated  at  less  than  100,000,- 
000,  or  between  600,000  and  700,000  to  each  ordained  mission- 
ary I     And  probably,  since  that  time,  there  have  been  set  off  by 

Present  the  common  consent  of  other  Missionary  Boards, 
Responsibility.  30,000,000  more  of  the  unevangelized,  all  of 
whom,  so  far  as  human  wisdom  dan  see,  must  receive  the 
Gospel  at  the  hands  of  the  American  Board  if  at  all. 

May  we  not  believe  that  the  same  wonder-working  hand 
which  has  so  rapidly  opened  up  the  nations  to  missionary  effort 
is  also  marshalling  forces,  human  and  divine,  for  like  rapid  suc- 
cess in  proclaiming  that  Gospel  in  which  are  the  hidings  of 
God's  purposes  and  power  for  a  lost  world? 

Statistics  of    Growth. 

The  income  of  the  Board  in  its  first  year  was  the  modest 
sum  of  $999.52.  Its  annual  receipts  from  all  sources  at  the 
present  time  are  about  $700,000. 

In  the  eighty-four  years  of  its  existence  there  have  come 
into  its  treasury  not  far  from  $27,000,000.  The  care  used  in 
its  management  appears  in  the  fact  that  only  about  six  per  cent, 
of  its  receipts  are  consumed  in  what  are  called  "  running  ex- 
penses"— a  showing  said  by  business  men  to  be  unparalleled  in 
secular  corporations.  Through  all  the  financial  vicissitudes  of 
the  country,  the  paper  of  the  Board  has  never  failed  to  be  hon- 
ored at  the  bank  counters  of  the  world. 

The  first  foothold  the  Board  gained  on  foreign  shores,  after 
a  most  persistent  struggle,  was  at  Bombay,  in  1813.  It  was 
years  before  the  first  conversion  of  a  Hindoo.  We  catch  a 
glimpse  of  the  almost  hopelessness  of  the  task,  and  yet  of  the 
faith  and  courage  with  which  it  was  pursued,  in  the  fact  that  at 
the  end  of  two  decades  of  this  first  mission  of  the  Board,  more 
missionaries  had  died  than  there  had  been  converts  made! 

The  Board  now  occupies  more  than  1,200  stations  and  out- 
stations  in  or  near  the  principal  cities  and  centers  of  population 
in  unevangelized  countries.  It  has  3  missions  in  Central  and 
Southern  Africa;    4  in  the  Turkish  Empire;    3  in   India;    4  in 


THE    CONGREGATIONAL    BODY.  52 1 

China;  and  i  each  in  Japan,  Micronesia,  Mexico,  Spain,  Austria, 
Present  and  the  Sandwich  Islands.  The  missionary  force 
Extent  of  from  this  country  has  grown  from  the  first  seven. 
Missions.  -who  sailed  in  the  Ha rMOf/y  and  the  Caraz'an  in  1811, 
to  534  (in  1893),  comprising  201  men  (of  whom  24  are  physi- 
cians), 183  of  them  being  ordained  missionaries  (11  of  them 
also  being  physicians),  and  ^^^  women.  Of  these,  4  are  physi- 
cians, and  159  are  unmarried  missionaries.  The  gain  in  mis- 
sionaries has  been  the  least  rapid  of  any  arm  of  the  work.  But 
this  discouraging  feature  is  redeemed,  in  part,  by  the  large 
growth  in  the  native  force.  It  was  early  seen  that  the  chief 
evangelizing  powers  must  come  from  the  people  themselves. 
Hence  training-schools  have  been,  for  many  years,  a  most  vital 
part  of  missionary  work,  and  with  highly  successful  results. 
Twenty  years  ago  the  native  force  had  become  threefold  greater 
than  that  from  the  homeland.  To-day  it  has  become  nearly 
fivefold  greater — the  534  American  laborers  being  aided  by  a 
native  agency  numbering  2,600.  Of  these  last,  824  are  pastors 
and  preachers.  The  others  are  mainly  teachers  and  Bible 
readers.  This  growth  in  native  agency  is  reaching  forward  to 
a  still  more  rapid  increase,  since,  of  the  nearly  50,000  native 
youths  in  the  schools  of  the  Board,  there  are  not  far  from  7,000 
in  the  higher  institutions,  a  large  part  of  whom,  it  is  expected, 
will  in  due  time  engage  in  some  form  of  missionary  work. 

Each  company  of  missionaries,  as  it  went  out,  usually  or- 
ganized itself  into  a  church,  and  to  this  converts  in  due  time 
were  received.  The  native  church  was  a  later  development. 
First  Native  The  first  one  was  organized  the  last  Sabbath  in 
Churches.  September,  181 7,  among  the  Cherokees.  The 
next  of  which  we  find  notice  is  one  in  the  Sandwich  Islands, 
formed  in  1829.  Other  first  organizations  in  the  various  mis- 
sions followed  slowly — in  the  Turkish  Missions,  1846;  Syrian, 
1848;  Mahratta,  1854;  Madura,  1855,  and  Arcot,  1857. 

There  are  now  connected  with  the  Board's  missions  (1893) 
434  native  churches,  of  which  24  were  organized  the  past  year. 
Many  of  these  are  self-supporting,  having  native  pastors,  chosen 
by  themselves,  and  being  dependent  on  the  missions  only  for 
friendly  advice.  These  churches  contain  40,333  members,  of 
whom  3,516  were  added  the  past  year.  Those  who  may  be  con- 
sidered as  adherents  number  133,734,  and  the  contributions  for 
all  purposes  reach  $92,723. 


522  THE    KINGDOM    OF    GOD    IN    AMERICA. 

It  is  still  believed  by  many  that  missions  abroad  are  far  less, 
productive  in  the  actual  conversion  of  souls  than  is  the  home 
work.  And  to  not  a  few  the  campaign  in  foreign  parts  seems 
to  be  simply  a  waste  of  money  and  men. 

The  facts  hardly  justify  these  conclusions.  A  careful  ex- 
amination of  the  official  reports  of  the  home  churches,  and  of 
the  foreign  work,  shows  that  the  annual  average,  for  the  last 
twenty  years,  of  persons  received  to  the  Congregational  churches 
of  this  country  on  confession  of  faith  is  Jive  and  fifty-three  one 
Jiundredths  for  each  ordained  minister;  while  abroad,  for  each 
ordained  missionary  and  ordained  native  pastor,  the  number  is 
eight  and  sixty-nine  ojie  hundredths.  It  further  appears  that  for 
each  one  hundred  church  members  at  home,  the  annual  average 
of  converts  is  five  and  nine  one  hundredths.,  while  abroad,  for 
every  one  hundred  native  church  members  there  are  thirteen 
converts. 

The  significance  of  this  comparison  is  heightened  by  the  fact 
that  the  work  at  home  is  backed  by  hundreds  of  years  of  civi- 
lization, while  the  missionary  abroad  struggles  against  customs 
Task  of  the  and  corruptions  growing  and  hardening  through 
Missionary,  thousands  of  years  of  heathenism.  It  is  to  be 
remembered,  also,  that  nearly  all  of  the  philanthropic  and 
reformatory  work,  so  largely  done  by  laymen  in  this  country, 
falls  upon  the  overburdened  shoulders  of  the  missionary. 

But  greater  than  this,  even,  is  the  care  that  educational  and 
literary  matters  must  receive  at  his  hands.  There  are  now 
connected  with  the  missions  of  the  Board  i6  theological  schools 
with  252  students.  Out  of  the  982  common  schools,  with  37,735 
pupils,  are  gathered  into  125  higher  institutions,  143  of  the 
advanced  students,  boys  and  girls,  the  future  pastors  and  teach- 
ers of  the  people;  all  of  which  requires  the  most  vigilant  care. 

And  then  for  these  awakening  minds  a  literature  must  be 

prepared.     The  missionaries  of  the  Board  have  reduced  to  writing 

Work    Lin-      nearly  30  different  languages;  and  have  printed 

guistic  and       in  nearly  50  foreign  tongues  more  than  3,000  dif- 

Literary.        ferent  publications,  religious  and  literary,  with 

an  aggregate  of  not  far  from  1,700,000,000  pages. 

But  these  results  which  can  be  written  in  figures  are  perhaps 
the  smaller  part  of  the  work  accomplished.  No  tongue  can  tell 
the  power  for  good  of  a  missionary  family;  of  the  new  homes 
made,  and  the  new  habits  taken  on  of  native  converts.     These 


THE    CONGREGATIONAL    BODY.  523 

object-lessons,  teaching  silently,  mightily,  are  scattered  all 
through  heathendom.  They  are  working  a  divine  ferment 
among  the  masses  of  the  people.  The  natives  themselves  say, 
as  they  see  the  change  wrought  by  the  religion  of  Jesus — it  is 
as  if  one  should  come  out  of  perdition  into  paradise. 

Woman's    Work. 

In  the  first  year  of  the  Board's  existence,  at  a  meeting  of  the 
Prudential  Committee  at  the  house  of  Mrs.  Norris,  Salem, 
Mass.,  that  "elect  lady,"  knocking  at  the  door  of  their  room, 
called  out  Mr.  Bartlett  and  said,  "  I  perceive  you  are  in  trouble- 
for  money.  Now,  iijou  will  give  $30,000,  I  will !"  Ever  since, 
woman  has  been  a  graceful  and  efficient  helper  of  the  Board. 

As  far  back  as  1812,  there  were  Female  Missionary  Associa- 
tions. Soon  after,  the  work  was  more  thoroughly  systematized, 
Early  Associa-  so  that,  in  1839,  there  were  no  less  than  680  of 
tions.  these  associations  with  nearly  3,000  local  agents 

of  their  own  number  collecting  funds. 

The  Woman's  Board,  at  Boston,  and  that  of  the  Interior  at 
Chicago,  were  organized  in  1868.  Five  years  later  followed 
that  of  the  Pacific.  The  work  sustained  by  them  in  foreign 
lands  is  under  the  direction  of  the  Prudential  Committee,  pre- 
cisely as  in  other  departments.  And  thus  they  make  an  inte- 
gral and  most  helpful  part  of  the  general  work.  Their  total 
contributions  to  the  treasury  of  the  American  Board,  up  to  1894, 
had  amounted  to  not  far  from  $3,000,000.  The  present  annual 
receipts  of  these  boards  are  about  $200,000. 

From  the  first  to  i860,  the  names  of  about  150  unmarried 
female  missionaries  are  found  on  the  lists  of  the  Board.  The 
whole  number  sent  out  from  the  beginning  is  402 ;  of  whom,  at 
the  present  time,  there  are  159  connected  with  the  different 
missions,  in  charge  of  50  seminaries,  or  engaged  directly  in 
what  is  -known  as  field  work.  The  number  of  young  native 
women  enjoying  the  advantages  of  higher  Christian  education, 
under  the  immediate  care  of  cultured  women  from  this  country, 
amounts  to  over  3,000;  while  by  them,  and  by  the  large  number 
of  Bible  women  working  under  their  supervision,  probably  ten 
times  as  many  more  are  reached  in  their  abodes.  In  this  way, 
the  homes  and  the  mothers  of  heathendom  are  affected  as  men 
could  never  reach  them;    so  that  women's  work  is  more  than 


524  THE    KINGDOM    OF    GOD    IN    AMERICA. 

helpful.  It  has  now  become  one  of  the  essential  elements  of 
permanent  success. 

Evangelistic  Work  and  Revival    Scenes. 

The  chief  end  of  the  American  Board  is  distinctively  evan- 
gelistic. Its  divine  commission  is,  "  Preach  the  Gospel  to  every 
creature. "  To  prepare  the  way  for  this,  and  to  secure  substantial 
results,  much  else  needs  to  be  done.  The  Bible  must  be  placed 
in  the  hands  and  in  the  homes  of  the  people  in  their  own  lan- 
guage. The  young  must  be  educated  to  read  it.  Since  the 
Aids  in  the  masses  of  the  people  to  whom  the  missionary  goes 
Work.  are  of  the  humbler  sort,  ignorant,  degraded,  there 

must  be  training  schools  to  raise  up,  out  of  these  masses,  men 
not  only  full  of  faith  and  the  Holy  Ghost,  but  men  fitted  by 
some  degree  of  mind-culture  to  lead  and  instruct  the  people, 
and  so  to  create  self-sustaining  and  self-propagating  churches 
to  operate  among  the  uncounted  millions  whom  the  missionary 
can  never  reach.  As  Christ  healed  the  sick,  every  well-ap- 
pointed mission  has  a  medical  department.  It  opens  a  way  to 
the  hearts  of  the  people  for  spiritual  healing,  to  care  for  their 
diseased  and  pain-racked  bodies.  The  missionary  must  often 
literally  stand  between  the  living  and  the  dead,  to  give  help 
and  courage  to  the  panic-stricken  multitudes  in  times  of  pesti- 
lence. When  famine  visits  a  people  he  is  the  one  whose  appeals 
to  the  outside  world  bring  relief,  and  usually  it  is  only  to  his 
honest  hands  that  funds  from  abroad,  or  from  the  government 
at  home,  can  be  safely  trusted  for  care  and  distribution ;  and 
more  than  one  missionary  has  actually  laid  down  his  life  in  this 
philanthropic  service. 

But  in  all  this  various  and  exhausting  work  this  missionary 
does  not  forget,  never  for  a  moment  does  he  lose  sight  of,  the 
Salvation  chief  end  whereunto  he  was  sent  of  the  Master — 
kept  Supreme,  to  save  men's  souls.  Like  the  Lord  Himself  he 
does  not  meddle  directly  with  civic  laws  or  social  customs. 
The  fabric  of  society  is  made  up  of  single  strands,  and  the 
web  can  not  differ  materially  from  the  threads  of  which  it  is 
woven.  Foremost  of  all  things  he  seeks,  through  the  teach- 
ing of  the  Gospel  and  the  power  of  the  Holy  Ghost,  to  convert 
the  individual  man.  Regenerate  men  and  women  will  inevita- 
bly grow  into  a  regenerate  society. 


THE    CONGREGATIONAL    BODY. 


525: 


The  prayer,  then,  of  the  missionary  church  at  home,  and 
especially  of  those  whom  it  sends  abroad  is,  ''  O  Lord,  revive 
Thy  work  in  the  midst  of  the  years. "  The  "  times  of  refreshing" 
are  something  distinct  from  the  ordinary  life  of  the  church;  or 
rather,  they  perhaps  may  be  more  accurately  said  to  be  an  inten- 
sifying of  that  life.  There  are  "  dews  of  divine  grace."  But 
Essential  there  are  also  "showers  of  blessing."  The 
Equipment.  breathing  of  the  devout  spirit  is  for  Pentecostal 
days.,  and  he  only  is  fully  equipped  for  service  who  enters- 
into  the  passion  of  Him  of  whom  it  is  said,  "  He  shall  see  of 
the  travail  of  his  soul  and  shall  be  satisfied." 

All  along  the  history  of  the  Board  there  have  been  "  times 
of  refreshing,"  in  its  various  missions.  No  tongue  can  tell,,  no 
heart  can  understand,  unless  it  has  had  like  experience,  of  the 
joy  of  a  revival  in  a  mission  field.  There  have  been  years  of 
patient  sowing.  Sometimes  the  precious  seed  has  been  borne 
forth  with  weeping.  But  there  comes  a  time  when  the  servant 
of  God,  in  addition  to  the  usual,  every-day  stress  of  duty,  feels  a 
burden  laid  upon  him  which  leads  him  to  wrestling  prayer. 
Sometimes  in  the  pressure  of  his  anguish  he  cries,  "  O  God,  give 
me  souls  or  I  die. "  The  Spirit  maketh  intercession  within  him. 
Then  comes  peace  and  the  quietness  of  assurance.  And  he  is. 
not  surprised  at  the  unusual  hush  of  the  Sabbath  congregation, 
and  the  tearful  hearing  of  the  Word.  The  same  Spirit  that 
wrought  in  his  soul  is  working  in  their  souls.  When  the  rude 
and  listless  pupils  of  his  school  go  to  their  rooms  subdued  and 
tender,  it  is  only  an  answer  to  his  expectant  heart,  and  when 
the  voice  of  weeping  and  of  prayer  reaches  his  ear,  and  when 
throngs  invade  his  room  with  the  earnest  cry,  "  What  shall  I  do  tO: 
be  saved?"  his  mourning  is  changed  into  "  the  joy  of  harvest." 

There  are  many  churches  which  suffer  years  of  drought,  in 
which  only  now  and  then  one  comes  in  by  profession,  followed 
by  a  revival  in  which  some  scores,  it  may  be,  are  added  to  its 
communion.  But  if  a  church,  say  of  300  members,  should  regu- 
larly receive,  each  year,  thirty  or  forty  new  converts,  we  should 
say  that  it  was  in  a  continuous  revival  state. 

This  is  true  in  some  good  measure  of  the  churches  abroad. 
It  is  precisely  true  of  them  as  a  whole.      But  in  the  different 

Revival         missions,  at  various  times,  there  have  been  special 

Seasons.  and  striking  manifestations  of  the  Spirit's  power.. 
To  some  of  these  we  will  direct  our  attention. 


526  THE    KINGDOM    OF    GOD    IN    AMERICA. 


Missions  Among  the  Indians. 

The  earliest  successes  of  the  Board  were  among  the  Indians 
of  our  own  land.  No  people,  anywhere,  have  responded  more 
quickly,  or  in  a  more  satisfactory  way,  than  these.  Not  far  from 
thirty  tribes  have  shared  the  labor  of  the  Board.  And  never 
one  of  these  in  which  it  had  gained  a  substantial  foothold  has 
ever  been  at  war  with  the  United  States.  Up  to  1877,  the  Board 
had  expended  on  this  work  not  far  from  a  million  and  a  quarter 
of  dollars,  supported  more  than  a  thousand  missionaries  and 
teachers,  and  gathered  into  more  than  fifty  Christian  churches 
between  four  and  five  thousand  Indian  communicants.  The 
larger  part  of  these  were  the  products  of  "  times  of  refreshing." 
For  substantial  reasons  all  these  missions  have  now  been  trans- 
ferred to  other  bodies. 

The  most  striking  revival  was  that  remarkable  work  of 
grace  among  the  Dakotas  after  the  Sioux  outbreak  in  Minnesota, 
in  1862.  Goaded  to  madness  by  the  frauds  practised  upon  them, 
and  led  on  by  their  medicine  men,  with  torch  and  tomahawk, 
they  had  swept  over  an  area  of  twenty  thousand  miles,  had 
Sioux  Outbreak  killed  with  all  manner  of  savage  atrocities  six  or 
Overruled.  seven  hundred  persons,  burnt  the  mission  prem- 
ises and  the  homes  of  all  the  Christian  Indians,  and  in  two  or 
three  engagements  had  seriously  pressed  the  forts  and  troops  of 
the  Government. 

In  their  final  defeat,  four  or  five  hundred  of  the  Indians,  by 
capture  or  voluntary  surrender,  fell  into  the  hands  of  our  troops, 
Revival  at  and  were  imprisoned  at  Mankato.  Thirty-eight 
Mankato.  of  those  who  had  committed  the  greatest  outrages 
were  hung,  the  execution  being  witnessed  by  the  others  through 
the  chinks  of  their  log  prison.  And  now  "the  terrors  of  the 
law"  begin  to  work. 

It  is  the  Sabbath  morning  after  the  executions.  Captain 
M,iller,  for  humanity's  sake,  lets  the  prisoners  out  into  the 
prison  yard.  A  fresh  foot-deep  snow  has  fallen,  and  here  this 
company  of  chained  men  stand  for  hours,  listening  as  for  their 
lives,  while  missionaries  Riggs  and  Williamson  sing  hymns,  and 
pray,  and  talk  to  them  of  God's  plan  of  saving  men  from  death. 

Their  fears  are  thoroughly  aroused.  For  aught  they  know 
execution  awaits  also  them.      It  is  a  good  time  to  tell  them  of 


THE    CONGREGATIONAL    BODY.  527 

their  sins,  to  tell  them  that  God's  own  Son,  Jesus  Christ  our 
Lord,  died  to  save  them  from  their  sins,  if  they  will  only  be- 
lieve. The  Word  sinks  deep  into  their  hearts,  and  the  marvel- 
ous work  of  grace  begins.  "  In  prison"  for  the  winter,  Dr. 
Williamson  and  his  sister  "visit  them."  A  strange  desire  to 
learn  to  read  springs  up  in  their  minds.  The  books  and  the 
religion  of  the  missionary  stand  together.  Among  them  are  a 
few  Christian  Indians,  but  only  two  Dakota  New  Testaments 
and  three  hymn-books  survive  the  mad  whirlwind  of  the  war. 
Eight  or  ten  of  them  can  read  and  write.  Slates,  pencils,  and 
writing-paper  are  provided.  The  prison  becomes  a  school,  and 
withal  a  place  of  prayer.  These  hundreds  of  men  have  all  their 
lives  refused  to  learn,  have  refused  to  hear  of  the  Christian's 
God.  But  now  they  must  have  some  god.  Their  own  gods 
have  signally  failed  them,  and  their  hearts  are  aching  for  faith 
in  something  or  some  one  who  can  help.  Led  by  the  Christian 
Indians,  they  begin,  morning  and  evening,  publicly  to  sing  and 
pray.  Robert  Hopkins,  one  of  those  who  had  been  a  leader  on 
the  Christian  side,  after  a  time,  hands  Dr.  Williamson  a  list  of 
ninety  men  who  have  led  in  public  prayer.  This,  to  them, 
stands  for  a  profession  of  faith,  and  this  work  of  God's  Spirit, 
thus  commenced,  continues  all  the  winter,  as  one  writes,  "  deep 
and  powerful  and  very  quiet." 

In  the  spring,  the  desire  strongly  grows  among  these  con- 
verts to  make  a  more  positive  profession  of  the  Christian  faith. 
After  careful  examination  and  prayer  their  wish  is  granted,  and 

Great  Trans-    on  one  Sabbath,  a  day  of  the  Lord !  three  hundred 
formation.       of  these  men — the  most  of  them  only  a  year  before 
cruel  savages — stand  up  together  and  are  baptized  into  the  name 
of  the  Father,  the  Son,  and  the  Holy  Ghost. 

Soon  after,  these  prisoners,  being  transferred  to  Davenport, 
Iowa,  as  they  pass  St.  Paul,  gather  on  the  deck  of  the  steamer, 
in  chains  indeed,  and  sing  that  penitential  hymn  of  the  ages, 
the  fifty-first  psalm.  Many  years  of  testing  have  since  elapsed, 
and  all  who  know  these  men  unite  in  declaring  that  this  was  a 
genuine  work  of  God's  Holy  Spirit. 

During    the    memorable    winter,   revival    scenes,  very    like 
Revival  at       those  in  the  Mankato  prison,  went  on  in  the  camp 

Fort  Snelling.  at  Fort  Snelling,  a  hundred  miles  down  the 
river.  Here,  in  a  few  enclosed  acres,  were  living  the  families 
of  the  prisoners  in  tents  and  teepees. 


528  THE    KINGDOM    OF    GOD    IN    AMERICA. 

The  same  fears  plowed  their  hearts  and  made  them  ready 
for  the  seed  of  God's  mercy  in  Jesus  Christ  His  Son.  Like  the 
prison,  their  camp  became  a  school.  A  number  of  men  not 
implicated  in  the  massacres  were  among  them,  some  of  them 
the  leaders  of  the  Christian  party.  Rev.  John  P.  Williamson, 
who  had  been  a  missionary  among  them,  returning  from  a 
vacation,  felt  such  a  drawing  to  the  Indian  camp  that  he  took 
quarters  near-by,  and  ministered  to  them  in  spiritual  and  tem- 
poral things  during  the  winter,  following  them  ever  since  in 
all  their  years  of  wandering  and  disaster.  Such  devotion  re- 
A  Modern       ceived  its  reward.      It  is  said  that  the  men  in  the 

"John."  prison,  during  all  the  four  years  of  their  confine- 
ment, scarcely  ever  uttered  a  prayer  without  the  petition  that 
God  would  remember  and  bless  "the  one  who  is  called  John!" 

As  the  skill  in  writing  grew,  many  letters  passed  between  the 
camp  and  the  prison,  carrying  back  and  forth  the  news  of  the 
blessed  work  of  grace.  At  one  time,  Dr.  Riggs,  in  coming 
down  from  Mankato  to  the  camp,  brought  several  hundred  let- 
ters, and  his  account  of  the  revival  scenes  at  the  prison  pro- 
duced a  most  powerful  effect.  By  gradual  steps,  but  wi^h  over- 
whelming power,  the  heavenly  visitation  came.  A  teepee  could 
not  half  hold  the  people  that  thronged  to  hear  the  Word.  For 
a  time  the  meetings  were  held  in  the  open  December  air,  and 
then  in  the  great  dark  garret  of  a  warehouse,  with  no  fire  save 
that  glowing  in  the  hearts  of  the  people;  with  no  light  save 
that  glistening  in  their  tearful  eyes.  Here  hundreds,  crouch- 
ing down  among  the  rafters,  heard  the  Word,  confessed  their 
sins,  cast  away  their  treasured  idols,  and  laid  hold  on  Christ  as 
their  only  hope. 

The  next  summer,  the  camp,  sadly  decimated  by  exposure 
and  disease,  was  transferred  to  Niobrara  in  Nebraska;  and  three 
years  after,  their  husbands,  brothers,  and  fathers,  also  greatly 
reduced  in  number,  released  by  order  of  the  President,  rejoined 
The "  Pilgrim    them;    and    all  the   professors   of   religion,   now 

Church."  numbering  about  four  hundred,  were  gathered 
into  what  they  chose  to  call  the  "  Pilgrim  Church,"  the  nucleus 
of  a  large  evangelistic  work  which  continues  to  the  present  time. 

Missions  in  the   Turkish  Empire. 

The  entrance  of  the  Gospel  into  the  Turkish  Empire,  and 
its  subsequent  successes,  are  a  series  of  marvels.      It  is  no  won- 


THE    CONGREGATIONAL    BODY.  529 

der  that  an  attempt  to  plant  again  the  pure  Christian  faith  in 
its  ancient  home — ^in  the  land  where  prophets  saw  visions,  and 
Christ  walked,  and  Apostles  labored,  and  where  the  sacred 
books  of  Christendom  were  written,  should  awaken  a  deep 
interest  in  American  Christians.  The  record  of  the  whole 
movement  is  second  in  importance  to  that  of  no  other  mission 
field.  "  There  are  scores  of  villages,  each  of  which  would  fur- 
nish materials  for  a  volume;  and  multitudes  of  cases  that 
reveal  the  fervor,  faith,  and  fortitude  of  Apostolic  times." 

About  one  third  of  the  funds  and  the  force  of  the  American 

Board  are  expended  on  this  field,  and  with  such  wisdom  and 

Its  Special      success  that,  by  the  common  consent  of  the  other 

Field.  great  missionary  organizations,  both  of  England 

and  America,  it  is  left  almost  wholly  to  their  care. 

In  1 83 1,  William  Goodell  began  the  work  in  Constantinople. 
But  such  was  the  opposition  that  it  was  not  till  the  first  of  July, 
1846,  the  first  Evangelical  American  church  in  Turkey  was 
formed.  Now  there  are  (1893)  126  churches  with  12,674  mem- 
bers. The  average  weekly  audiences  reach  nearly  40, 000.  The 
native  force  cooperating  with  the  missionaries  numbers  896, 
of  which  216  are  preachers,  87  of  them  ordained  pastors  of  native 
churches.  And  out  of  the  nearly  20,000  under  instruction,  2,457 
are  in  theological  seminaries,  colleges,  and  high  schools,  many 
of  whom  will  in  due  time  enter  evangelistic  work. 

Not  a  few  precious  seasons  of  revival  have  marked  the  pro- 
gress of  the  Turkish  Missions.     A  volume  would  hardly  suffice 
Revival  at       to  set  forth  the  scenes  and  incidents  attending 

Aintab.  these  blessed  visitations  of  the  Spirit,  but  space 
allows  only  a  brief  allusion  to  one,  that  at  Aintab,  in  1889. 

This  city  of  Asia  Minor,  lying  inland  seventy-five  or  one 
hundred  miles  from  the  northeast  corner  of  the  Mediterranean, 
and  having  a  population  of  about  35,000,  is  one  of  the  strong- 
est stations  of  the  Board.  Work  began  here  in  1846,  amid 
great  persecutions.  Mr.  Johnston,  the  first  missionary,  was 
expelled  by  the  governor,  and  was  stoned  out  of  town  by  Ar- 
menian schoolboys  and  teachers.  Now  there  is  a  large  female 
seminary;  a  college,  founded  in  1874;  a  medical  institution, 
with  its  hospital  and  dispensary;  and  three  large  Protestant 
churches,  one  of  them  with  a  stone  building  into  which  two 
thousand  people  can  be  pressed.  The  common  schools  are  on 
the  graded  system,  supported  wholly  by  the  people;  and  the 
34 


530  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Protestant  commnnity  is  one  of  the  most  influential  in  Turkey — 
all  directly  or  indirectly  the  result  of  missionary  work. 

The  anniversaries  of  various  institutions  and  religious  bod- 
ies, continuing  from  June  23  to  July  10,  had  filled  the  homes 
of  the  brethren  with  pastors  and  leading  Christians  from  all 
the  section.  It  was  a  great  religious  jubilee  for  the  churches 
in  Aintab.  Every  evening  earnest  sermons  were  preached,  and 
during  the  day  momentous  themes  were  discussed.  For  some 
time  thirty  neighborhood  female  prayer-meetings  had  been 
held,  in  which  nine  hundred  women  weekly  met  to  pray  and 
study  the  Word.  Among  them  was  one  whom  they  call  "  Sister 
A  Modern       Varteni,"  aged  ninety,   who,  like  Anna  of    old, 

"Anna."  departed  not  in  spirit  from  the  temple,  day  nor 
night,  but  "entered  into  the  secret  place  of  the  Most  High,"  and 
wrestled  for  souls.  The  air  of  all  assemblies  seemed  charged 
with  divinely  electric  forces. 

Meanwhile,  a  missionary  lady  in  this  country  wrote,  ''''  Foi- 
years  I  have  prayed  for  some  native  pastor  who  should,  like  Moody, 

A  Native       be  filled  with  the  Spirit,  and  have  power  to  win 

"Moody."  souls  to  Christ."  The  man  was  found  in  answer 
to  the  good  woman's  prayer.  July  2  Rev.  Haratune  Jenanian, 
of  Tarsus,  who  had  shown  great  skill  in  adapting  modern  revival 
methods  to  the  conditions  in  Turkey,  preached  in  the  smallest 
of  the  three  churches.  One  hundred  and  fifty  were  present. 
The  next  evening  300,  half  of  them  Gregorians,  intently  lis- 
tened to  the  call,  "Son,  give  me  thine  heart."  Among  the 
500  of  the  next  evening  22  decided  for  Christ,  and  16  back- 
sliders were  reclaimed.  The  revival  fire  immediately  spread 
to  the  other  two  churches,  and  the  whole  Protestant  community 
was  in  a  glow.  Rev.  T.  D.  Christie,  who  had  gone  back  to  his 
station,  upon  hearing  the  news,  returned  to  aid.  All  the  force 
of  missionaries  and  helpers  joined  in  the  work.  Every  day, 
union  services  were  held,  and  even  the  largest  church  was  not 
sufficient  to  receive  the  throng  of  eager  listeners.  A  sentence 
here  and  there  from  Mr.  Jenanian 's  diary  shows  the  progress  of 
the  work: 

"  Sabbath  morning,  preached  on  'Christ  our  Pattern. '  Over 
1,000  present,  church  full,  hundreds  in  the  yard.  Evening  in 
first  church ;  1,600  present;  one-third  were  Gregorians  (of  the 
old  Armenian  Church).  Jesus  was  the  theme.  Evening  service  ; 
church  and  yard  so  full,  pulpit  was  placed  in  the  open  door  that 


THE    CONGREGATIONAL    BODY,  531 

all  might  hear.  All  seriously  thinking  about  their  souls  asked 
to  raise  their  hand;  nearly  loo  responded.  A  mothers' meeting; 
400  present;  over  20  took  part;  earnest  prayers  in  Turkish, 
English,  and  Armenian  remind  us  of  Pentecostal  days.  Three 
or  four  hundred  could  not  enter  the  full  house,  crowded  near 
the  windows  and  doors.  'Almost  Persuaded,'  was  my  subject. 
Over  100  arose,  deciding  for  the  Christian  life," 

The  meetings  grew  more  deeply  solemn  as  time  went  on. 
"  The  awful  hush  of  the  Spirit's  presence  often  became  most 
strikingly  manifest,  and  conviction  of  sin  seemed  to  have  smit- 
ten all  hearts."  Remarkable  conversions  occurred.  Family 
altars  were  set  up.  Gamblers  and  drunkards  were  reformed. 
After  a  temperance  sermon  to  a  full  house,  nearly  the  whole 
audience  rose,  pledging  themselves  never  to  drink  wine  or  raki 
again. 

Concerning  the  progress  of  the  work  Mr.  Christie  writes: 

"  Wonderful  things  have  almost  ceased  to  be  wonderful — I 
scarcely  ever  saw  such  broken-hearted  contrition  for  sin.  I 
pointed  them  to  the  Lamb  of  God,  prayed  for  them,  and  had 
them  pray  for  themselves.  Oh  such  prayers,  mingled  with 
sobbing!  I  just  now  said  to  a  rather  hard-looking  man  :  'Why 
do  you  love  Christ?  What  has  He  done  for  you?'  'What  has 
He  done?  He  gave  Himself  as  a  ransom  for  my  guilty  soul. '  And 
one  said,  'The  night  after  I  surrendered  to  Christ  I  could  not 
sleep,  I  was  so  full  of  joy!'  " 

On  August  5,  248  were  received  into  the  three  churches.  As 
they  rose  to  enter  into  covenant,  they  repeated  in  concert  the 
words,  Rom.  viii.  35,  beginning,  "Who  shall  separate  us  from 
the  love  of  Christ?" 

The  work  continued  in  power  for  several  weeks.  Sister 
Varteni  had  set  her  heart  on  500  souls  for  Christ.  The  gracious 
Spirit  wrought  mightily  in  new  hearts  at  every  meeting,  and 
on  the  last  Sabbath  of  August,  the  crowning  day  of  the  revival, 
The  Great  288  more  entered  into  covenant  with  the  people 
Ingathering,  of  God.  The  influence  of  the  gracious  visitation 
spread  into  all  the  adjacent  parts,  and  it  is  believed,  as  the  final 
result,  that  more  than  a  thousand  souls  were  born  into  the  king- 
dom of  God's  dear  Son. 

Missions  in  Micronesia. 

The  myriad  islands  of  Micronesia  lie  well  over  toward  the 
western  shore  of  the  Pacific,  and  along  the  Equator.      They  are 


532  THE    KINGDOM    OK    GOD    IN    AMERICA. 

gathered  into  groups  which  stretch  across  the  sea  a  distance  of 
two  thousand  miles  from  east  to  west.  The  work  of  the 
American  Board,  assisted  by  the  Hawaiian  Board,  began  here 
in  1852. 

It  is  difficult  to  say  in  which  the  grace  of  God  has  been 
most  magnified — the  faith  and  endurance  of  the  missionaries,  or 
An  Unprom-  the  transformations  among  the  natives.  The 
ising  Field.  story,  SO  familiar  among  "  the  miracles  of  mis- 
sions," is  more  than  marvelous — the  natives  sullen,  suspicious, 
sometimes  violent,  naked,  beastly,  repulsive  in  everything  save 
that  they  were  a  part  of  the  lost  whom  Christ  came  to  seek  and 
to  save;  the  missionaries  in  perils  oft,  by  sea  and  by  land, 
sometimes  in  hunger,  and  in  heart-sickness  for  the  homeland, 
sometimes  in  failing  health,  the  bodily  frame  shriveled,  and 
the  life-juices  sucked  out  by  the  fervid  heat  of  the  tropics;  yet 
patient,  persevering,  bearing  all  things,  hoping  all  things, 
gathering  up  the  fugitive  words  of  languages  that  existed  only 
in  the  breath  and  memory  of  the  men  that  uttered  them,  pouring 
into  this  turbid  stream  the  life-giving  power  of  the  Gospel,  and 
at  last,  after  eight  long  years  of  toil,  seeing  the  first  native  soul 
hopefully  born  into  the  dear  kingdom  of  Christ.  It  is  not  pos- 
Divine  Trans-  sible  for  any  human  philosophy  to  account  for  the 
formations.  moral  transformations,  rapid  and  total,  that  have 
taken  place  in  some  of  these  islands.  Whole  companies  of  men 
and  women,  sodden  with  every  beastly  abomination,  in  a  few 
months'  time  changed  into  pure  and  humble  Christians,  their 
persons  clothed,  their  homes  made  tidy,  their  hearts  cleansed, 
honoring  the  maiTiage  bond,  and  looking  back  upon  their 
former  thefts  and  revelings,  adulteries  and  murders,  only  with 
shame  and  utter  loathing;  and  then  seeking,  with  a  yearning 
and  Christ-like  love,  to  draw  into  the  same  blessed  fellowship 
those  of  their  kind  who  still  live  in  the  old  condemnation — this 
can  only  come  from  the  inworking  and  omnipotent  grace  of 
God.  And  this  outreaching  of  heart  does  not  circumscribe 
itself  by  the  shores  of  the  one  island  in  which  they  live.  The 
old  hate  led  them  across  to  other  islands  in  deadly  warfare. 
Why  should  not  the  new  love  take  them  to  the  same  islands 
The  "Morning  with  the  Gospel  of  peace?  And  they  go.  Not  less 
Star."  than  twenty  of  these  newly  transformed  people, 

carried  by  the  Morning  Star,  are  laboring  in  evangelistic  ways 
on  islands  distant  from  their  own,  some  of  them  with  people 


THE    CONGREGATIONAL    RODY.  533 

speaking  a  different  language,  so  that  it  is  as  really  foreign 
missionary  work  to  them  as  ours  in  Turkey  is  to  us. 

A  single  instance  selected  from  many  will  show  the  wonders 
of  grace  wrought  by  these  simple-hearted  natives.  Mr.  Stur- 
ges,  voyaging  among  these  islands  in  1871,  touched  at  Pinge- 
lap.  He  had  been  there  before,  and  his  offer  of  Christian 
teachers  had  been  sullenly  rejected.  Now  they  receive  him. 
He  sails  150  miles  away  to  Ponape  for  teachers.  But  as  he 
returns,  they  will  have  none  of  him  or  his  teachers.  They 
produce  an  agreement  with  a  dissolute  trader  by  which  they 
have  bound  themselves  to  have  nothing  to  do  with  missionaries. 
He  returns  grieved  and  disappointed.  But  God  has  other  plans. 
He  uses  natives  to  circumvent  the  wicked.      Six  natives  of  this 

Special  same  island  drift  to  Ponape,  come  under  the  care 
Providence,  of  the  missionary,  are  taught  to  read ;  they,  in 
their  eagerness,  sitting  up  often  till  midnight  to  study  by  the 
light  of  a  cocoanut-oil  lamp — the  Gospel  touches  their  hearts; 
they  are  baptized,  and  after  eight  months  of  this  schooling, 
advised  by  Mr.  Sturges  to  go  back  to  their  people,  and  tell  them 
what  they  have  learned  of  Jesus  and  the  Word  of  life,  they  make 
their  way  home.  They  tell  "the  old,  old  story."  Violent  op- 
position is  aroused.  The  heathen  high-priest  tries  to  kill  them 
by  incantations.  Frenzied,  he  falls  as  one  dead.  The  natives 
cannot  arouse  him.  They  believe  him  dead.  But  one  suggests, 
"  Call  the  teachers."  They  come  and  pray.  Before  the  prayer 
is  finished  the  priest  returns  to  consciousness,  and  the  people,  as 
at  Carmel  of  old,  cry,  "  The  teachers'  Lord,  He  is  the  God T  and 
all,  at  once,  declare  that  the  new  religion  has  triumphed.  Now 
they  listen,  and  the  Word  lays  hold  of  their  hearts  with  power. 
A  more  experienced  native  teacher  is  sent  from  Ponape.  Con- 
verts are  made.  A  beautiful  site  is  selected,  and  the  old  ken- 
nels in  which  they  have  lived  give  place  to  a  village  of  neat 
houses.  A  church  to  seat  six  hundred  is  built,  and  a  com- 
modious parsonage.  The  day-school  numbers  three  hundred; 
the  Sabbath-school  fills  the  church ;  week-days,  morning  and 
evening,  as  well  as  on  the  Sabbath,  nearly  the  entire  popula- 
tion assemble  to   hear  the  Gospel.      Liquor   and  tobacco  are 

Ponape  banished  from  the  island,  and  the  Ten  Command- 
Transformed,  ments  become  their  code  of  laws.  And  it  is  not 
a  transient  wave  of  enthusiasm.  Twelve  years  after,  there  is 
found  there  a  church   of  two  hundred  and  fifty  members,  with 


534  THE    KINGDOM    OF    GOD    IN    AMERICA. 

an  ordained  native  pr.stor  beloved  and  respected  by  all,  and  this 
church  sends  and  sustains  one  of  its  members  as  a  missionary 
to  the  islands  beyond. 

The  missionaries  of  the  American  Board  have  reduced  five  or 
six  of  the  Micronesian  languages  to  writing,  and  have  prepared 
and  printed  in  them  school-books,  hymns,  and  portions  of  the 
Scriptures.  They  have  occupied  more  than  thirty  islands,  in 
fully  one  half  of  which  heathenism  has  disappeared. 

The  last  Annual  Report  (1893)  gives:  Ordained  native  pas- 
tors, 21;  other  preachers,  23;  number  of  churches,  44;  with 
3,559  members,  of  whom  369  were  added  the  past  year.  The 
adherents  number  21,000;  2,191  are  under  instruction,  of  whom 
53  boys  and  75  girls  are  in  higher  schools,  the  larger  part  of 
whom,  it  is  hoped,  will  engage  in  evangelistic  work  at  home, 
and  in  the  islands  beyond. 

iMissiotts  in  the  Smidwtch  Islands. 
The  revivals  at  the  Sandwich  Islands  are  among  the  marvels 
of  modern  missions.  The  missionaries  of  the  American  Board 
first  sighted  the  snowy  summit  of  Mauna  Kea,  March  30,  1820. 
They  found  a  people  in  the  utter  moral  and  physical  degrada- 
tion of  savage  life.  To  their  own  unutterable  corruptions  had 
been  added  the  worst  vices  of  civilization.  Through  infanti- 
cide, and  other  crimes,  three  fourths  of  the  women  were  childless, 
and  the  population  of  the  islands  was  diminishing  at  the  rate 
of  many  thousands  each  year.  It  was  under  these  desperate 
conditions  that  the  remedial  forces  of  the  Gospel  began  their 
work  in  these  islands. 

The  process  was  very  slow  at  first.  When  the  great  revival 
broke  out,  sixteen  years  after  the  beginning  (1836),  the  Ian- 
guage  had  been  reduced  to  writing;  schools,  chiefly  of  adults, 
had  prospered ;  about  one  fourth  of  the  population  could  read, 
and  the  grosser  vices  had  been  forbidden  by  law.  Many  thou- 
sands attended  the  preaching,  but  the  fifteen  churches  contained 
The  Great  only  a  few  over  a  thousand  members.  But  now 
Revival.  the  spring  of  the  years  of  mighty  refreshing  comes 
on  apace.  The  hearts  of  the  multitudes  in  the  homeland  are 
wonderfully  drawn  out  in  prayer.  The  spirit  of  grace  and  of 
supplication  is  poured  out  with  unusual  power  upon  the  mis- 
sionaries. Protracted  meetings  are  held.  Great  throngs,  from 
two  to  six  thousand  in  number,  flock  to  the  thatch-covered  places 


THE    CONGREGATIONAL    BODY.  535 

of  worship,  or  lift  up  their  cries  for  mercy,  and  their  rude  songs, 
in  the  shade  of  tropic  groves.  The  missionaries — with  a  wis- 
dom, zeal,  and  power  which  seem  from  above — preach,  guide, 
instruct,  warn,  entreat,  rebuke.  And  the  mighty  converting 
grace  of  God  comes  upon  the  people. 

This  continues  several  years.  The  converts,  that  the  reality 
of  their  experience  may  be  tested,  are  kept  as  candidates  for 
from  six  months  to  two  years,  and  then  comes  the  ingathering. 
In  1839,  5,402  are  received  into  the  churches;  in  1840,  10,725; 
in  1841,  4,179;  in  1842,  1,473;  from  the  commencement  of  the 
mission  only  a  little  more  than  a  score  of  years,  22,806. 

The  details  of  this  work  would  require  a  volume.     Only  one 

or  two  pictures  can  be  given  here.     At  Hilo,  the  village  of  ten 

Work  at  Hilo    hundred   has  suddenly  grown   to  ten  thousand. 

Pictured.  Fifteen  thousand  natives  are  scattered  up  and 
down  the  coast  for  a  hundred  miles,  hungry  for  the  Word.  The 
missionary  can  not  go  to  them.  They  must  come  to  him.  And 
here  literally  goes  on,  for  two  years,  the  most  remarkable  camp- 
meeting  the  world,  probably,  has  ever  seen. 

Let  us  look  in  upon  one  of  the  great  congregations.  The 
old  church,  85  feet  wide  by  165  feet  long,  is  packed  with  a 
sweltering  and  restless  mass  of  6,000  souls.  A  new  church 
near-by  takes  the  overflow  of  3,000  more,  while  hundreds  press 
about  the  doors,  crowding  every  opening  with  their  eager  faces. 
What  a  sight  is  there  to  look  upon!  The  people  sit  upon  the 
ground  so  close  that  no  one,  once  fixed,  can  leave  his  place. 
You  might  walk  over  them,  but  to  walk  among  them  is  impos- 
sible. It  is  a  sea  of  heads  with  eyes  like  stars.  They  are  far 
from  being  still.  There  is  a  strange  mingling  of  the  new  inter- 
est and  the  old  wildness,  and  the  heated  mass  seethes  like  a 
caldron.  An  effort  to  sing  a  hymn  is  then  made.  The  rude, 
inharmonious  song  would  shock  our  ears,  but  the  attempt  is 
honest,  and  God  accepts  it  as  praise.  Prayer  is  offered,  and  then 
the  sermon  comes.  The  view  is  most  affecting,  and  calls  for 
all  the  power  of  the  reaper  to  thrust  in  the  sickle. 

Mr.  Coan,  the  missionary,  writes: 

"  I  would  rise  before  the  restless,  noisy  crowd  and  begin. 
It  wasn't  long  before  I  felt  that  I  had  got  hold  of  them.  There 
seemed  to  be  a  chord  of  electricity  binding  them  to  me.  I  knew 
that  I  had  them,  that  they  would  not  go  away.  The  Spirit  would 
hush  them  by  the  truth  till  they  would  sob,  and  cry.  What  shall 


536  THE    KINGDOM    OF    GOD    IN    AMERICA. 

we  do?  and  the  noise  of  the  weeping  would  be  so  great  I  could 
not  go  on. 

"  The  themes  preached  were  the  simple,  old,  standard  doc- 
trines. It  has  been  an  object  of  deep  and  uniform  attention  to 
keep  the  holy  law  of  God  constantly  blazing  before  the  minds 
of  all  the  people,  and  to  hold  the  claims  and  sanctions  of  the 
Gospel  in  near  and  warm  contact  with  their  frigid  hearts.  .  .  . 
I  preached  just  as  plain  and  simple  as  I  could;  applied  the  text 
by  illustrations  until  the  whole  congregation  would  be  in  a 
quiver;  did  not  try  to  excite  them ;  did  not  call  on  them  to  rise 
and  show  interest."  It  was  God's  truth  sent  home  by  the 
Spirit  that  seemed  to  do  the  work. 

One  other  picture  is  the  scene  of  the  greatest  reception  of 
members  at  Hilo — a  scene  never  to  be  forgotten.     On  the  first 
Reception  of     Sabbath  of  July,    1838,    1,705   men,  women,  and 
Members  at     children  are  baptized,  and  about  2,400  communi- 
^i^°-  cants  sit  down  together  at  the  table  of  their  Lord. 

We  look  in  upon  the  scene  with  wonder  and  awe.  The  great 
crush  of  people  at  the  morning  sermon  has  been  dismissed,  and 
the  house  is  cleared.  The  missionary  then  calls  upon  the  head 
man  of  each  village  to  bring  forward  his  people.  With  note- 
book in  hand,  he  carefully  selects  the  converts  who  have  been 
previously  accepted.  They  have  been  for  many  weeks  at  the 
station.  No  pains  have  been  spared,  no  test  left  unused  with 
each  individual,  to  ascertain  if  he  be  truly  a  child  of  God. 
The  multitude  of  candidates  is  then  seated  upon  the  earth-floor, 
in  close  rows,  with  space  enough  between  for  one  to  walk. 
There  is  prayer  and  singing,  and  an  explanation — made  many 
times  before,  lest  any  shall  trust  in  the  external  rite — is  given 
of  the  baptism  they  are  now  to  receive.  Then,  with  a  basin  of 
water  in  his  hand,  rapidly,  reverently,  he  passes  back  and  forth 
along  the  silent  rows,  and  every  head  receives  the  sealing  ordi- 
nance. When  all  have  been  baptized,  he  advances  to  the  front, 
and,  raising  his  hands,  pronounces  the  hallowed  words:  "I 
baptize  you  all  into  the  name  of  the  Father,  the  Son,  and  the 
Holy  Ghost." 

Then  followed  the  sacrament.  And  who  are  these  that  take 
into  their  hands  the  emblems  of  the  Lord's  death?  Let  him 
tell  who  broke  the  bread  and  gave  the  cup: 

"The  old  and  decrepit,  the  lame,  the  blind,  the  maimed, 
the  withered,  and  the  paralytic,  come  hobbling  upon  their 
staves,  and  led  or  borne  by  their  friends,  and  sit  down  at  the 
table  of  the  Lord.     Among  this  throng  you  will  see  the  hoary 


THE    CONGREGATIONAL    BODY.  537 

priest  of  idolatry,  with  hands  but  recently,  as  it  were,  washed 
from  the  blood  of  human  victims,  together  with  the  thief,  the 
adulterer,  the  sodomite,  the  sorcerer,  the  highway  robber,  the 
blood-stained  murderer,  and  the  mother— no,  the  monster — 
whose  hands  have  reeked  in  the  blood  of  her  own  children.  All 
these  meet  together  before  the  cross  of  Christ,  with  their  enmity 
slain,  and  themselves  washed,  and  sanctified,  and  justified  in 
the  name  of  the  Lord  Jesus  and  by  the  Spirit  of  our  God." 

The  rejoicing  angels  are  there.     And  heaven  catches  the  joy. 

"  The  bright  seraphim  in  burning  row"  ring  out 
Joy  in  Heaven.  .  r   .-,      rsr-    -.       ^.         ^i         1, 

anew  the  praises  of  the  Highest,  as  they  hear  re- 
counted these  marvelous  triumphs  of  Almighty  grace. 

Up  to  1870,  Mr.  Coan  had  been  permitted  to  baptize  and 
receive  into  the  church  at  Hilo,  11,960  persons. 

It  is  estimated  that  from  the  beginning  not  far  from  60,000 
of  the  Sandwich  Islanders  have  been  the  subjects  of  redeeming 
grace,  and  at  one  time  about  one  fourth  of  the  entire  population 
were  reputable  members  of  the  Christian  church. 

Summary  of  Results. 

Since  the  first  messengers  of  the  Board  went  to  India,  in 
1812,  it  has  sent  out  2,130  missionaries  and  assistant  mission- 
aries, 867  of  the  number  being  men,  of  whom  664  were  ordained. 
Of  the  1,263  women  sent  out,  415  were  unmarried  missionaries. 
Four  of  the  present  number  are  physicians. 

During  these  82  years,  the  520  native  churches  have  received 
on  confession  of  faith  122,123  souls  redeemed  out  of  the  dark- 
ness of  heathenism  and  unbelief,  the  greater  part  of  them  to- 
day among  the  nations  of  them  which  are  saved,  walking  in  the 
light  of  the  glory  of  God  and  of  the  Lamb. 


SECTION    FOURTH. 

The  American  Home  Missionary  Society,  Major-General 
O.  O.  Howard,  President. 

The  American  Home  Missionary  Society  was  the  original 
Congregational  organization  in  the  work  of  the  home  field, — 
the  American  Missionary  Association  having  originated  in  the 
anti-slavery  agitations  in  1846.  From  1825  to  the  present  time 
it  has  carried  on  a  great  work,  covering  all  the  States  and  Ter- 
ritories of  the  Union.  Only  a  brief  summary  of  the  work  is 
here  given. 


538  THE    KINGDOIU    OF    GOD    IN    AMERICA. 


I.    Statistical  View   of  the  Work. 

The  Annual  Report  of  the  Society,  being  its  68th,  furnishes 
the  following  statistics  for  the  year  1893-94.      During  the  year, 

The  Vast  2,029  missionaries  have  been  employed  in  47  States 
Field.  and    Territories    as    follows:    Maine,    140;    New 

Hampshire,  64;  Vermont,  61 ;  Massachusetts,  124;  Rhode  Island, 
14;  Connecticut,  55;  New  York,  104;  New  Jersey,  14;  Pennsyl- 
vania, 45;  North  Carolina,  2;  Maryland,  3;  District  of  Colum- 
bia, i;  Virginia,  i;  West  Virginia,  2;  Louisiana,  12;  Georgia, 
27;  Alabam.a,  32;  Arkansas,  10;  Florida,  32;  Texas,  13;  Indian 
Territory,  14;  Oklahoma,  35;  Tennessee,  4;  Ohio,  47;  Indiana, 
34;  Illinois,  79;  Missouri,  46;  Michigan,  119;  Wisconsin,  82; 
Iowa,  114;  Minnesota,  112;  Kansas,  61;  Nebraska,  108;  North 
Dakota,  40;  South  Dakota,  96;  Colorado,  37;  Wyoming,  12; 
Montana,  14;  New  Mexico,  6;  Utah,  9;  Nevada,  2;  Idaho,  7; 
Arizona,  2;  California,  99;  Oregon,  28;  Washington,  66;  in 
all  2,029. 

They  have  been  apportioned  thus:  New  England  States, 
459;  Middle  States,  168;  Southern  States,  112;  Southwestern, 
136;  Pacific  Coast,  193;  Western  States  and  Territories,  981. 

Of  the  whole  number,  1,004  have  been  pastors  or  stated 
supplies  of  single  congregations;  631  have  ministered  to  two 
or  three  congregations  each;  and  394  have  extended  their  labors 
over  still  wider  fields. 

The  aggregate  of  missionary  labor  performed  is  1,437  years. 
Aggregate  of  The  number  of  congregations  and  missionary 
Time.  districts    fully    supplied,    or  where   the   Gospel 

has  been  preached  at  stated  intervals,  is  3,930. 

Among  the  colored  people,  6  missionaries  have  labored;  2, 
among  Welsh  congregations;  54,  among  Germans;  97,  among 
Scandinavians;  23,  among  Bohemians;  8,  among  the  Poles; 
16,  among  French ;  2,  among  Mexicans;  2,  among  Italians;  2, 
among  Spanish;  3,  among  Finns;  4,  among  Danes;  4,  among 
Armenians;  and  i,  among  Jews. 

The  number  of  Sunday-school  and  Bible-class  scholars  is 
not  far  from  164,000..  The  organization  of  274  new  schools  is 
reported,  and  the  whole  number  under  the  special  care  of  the 
missionaries  is  2,407. 

Of  the  missionaries,  321  report  revivals  during  the  year, — 


THE    CONGREGATIONAL    BODY.  539 

several  reporting  respectively  590,  400,  308,  175,  142,  95,  90, 
85?  80,  75,  and  65  hopeful  conversions.  The  whole  number  of 
conversions  reported  by  808  missionaries  is  10,798. 

The  additions  .to  the  churches,  as  nearly  as  can  be  ascer- 
tained, have  been  12,784;  8,508  on  confession,  and  4,276  by 
Progress  in  letters  from  other  churches.  In  connection  with 
Churches.  the  labors  of  the  missionaries,  119  churches  have 
been  organized  within  the  year,  and  36  have  assumed  the  entire 
expense  of  their  own  Gospel  ordinances. 

There  have  been  81  houses  of  worship  completed,  and  192 
materially  repaired  and  improved.  Of  chapels,  3  are  reported 
as  having  been  built  within  the  year,  and  81  parsonages  have 
been  provided. 

The  gross  amount  of  receipts  for  the  year  was  $635,131.82; 
of  which  $221,298  was  by  auxiliary  societies.  The  largest 
contributing  States  were  Massachusetts,  $212,849;  New  York, 
$54,529;  Connecticut,  $52,218;  Illinois,  $26,000;  Michigan, 
$20,455.  -^  very  considerable  portion  of  the  money  raised  by 
auxiliary  societies  was  expended  on  their  own  fields. 

II.   Report  from  a  Missionary  Field. 

The  following  account  of  a  revival  in  Utah,  sent  from  Salt 
Revival  in  Lake  City,  June  21,  1894,  by  Rev.  W.  S.  Hawkes, 
Utah.  Superintendent  of  Congregational  Home  Missions 

for  Utah  and  Idaho,  will  illustrate  the  work  of  this  Society. 

"  In  Utah  we  have  never  had  any  thing  that  might  really  be 
called  revivals  until  within  the  last  two  years  The  hearts  of 
the  people  seemed  so  hard,  and  the  Gospel  seemed  to  make  so 
little  impression  on  them,  that  some  had  wondered  if  the  Holy 
Spirit  did  not  pass  us  over  because  He  was  so  dishonored  by 
the  Mormon  Church,  they  making  Him  to  be  a  'fluid'  which 
passes  through  man  like  electricity.  There  had  been  religious 
quickenings  in  the  churches,  but  such  quickenings  mostly  con- 
fined to  the  non-Mormon  families.  B.  Fay  Mills  held  services 
with  us  at  Salt  Lake  and  Ogden  a  year  ago  last  fall,  and  there 
were  many  converts.  But  the  past  winter,  when  business  was 
so  depressed,  so  many  pinched  with  want,  the  power  of  the 
Holy  Ghost  began  to  be  seen  in  many  places  in  Utah.  It  was 
not  confined  to  any  one  denomination  or  locality.  All  churches 
felt  His  power.  Our  Presbyterian  brethren  were  particularly 
blessed  in  strong  Mormon  localities. 

"  The  revival  might  be  compared  to  April  showers  in  gen- 
tleness and  effect.     While  the  work  progressed  we  began  to  see 


540  THE    KINGDOM    OF    GOD    IN    AMERICA. 

the  development  of  God's  providence  in  strange  ways.  The 
Mormon  Church  has  always  taught,  till  within  three  years,  that 
polygamy,  or  plural  marriage,  was  their  corner-stone;  their 
whole  system  (that  is,  of  the  Utah  Mormons)  was  built  on  it. 
When  Congress  passed  the  Edmunds-Tucker  law  against  it  they 
were  still  defiant.  But  when  the  Government  began  to  really 
enforce  it,  the  leaders  ran  to  hiding:  this  shook  the  faith  of 
many  in  them  ;  it  was  felt  they  should  stand  up  and  take  martyr- 
dom, as  they  had  preached.  When  the  Government  pressure 
became  so  hard  that  a  large  part  of  their  people  became  rebel- 
lious against  it,  the  leaders  had  to  do  something  to  save  a 
rupture;  and  they  proclaimed  a  'suspension'  of  the  practise  to 
comply  with  the  law  of  the  National  Government.  Most  of  us 
believed  it  was  simply  a  trick  to  secure  statehood  for  Utah. 
We  still  think  so.  But  during  the  religious  quickening  we 
discovered  that  that  action  of  the  Mormon  leaders  in  suspend- 
ing, for  policy's  sake,  a  doctrine  on  which  they  had  built  their 
system  for  years,  had  shaken  the  faith  of  the  devout  and  sin- 
cere believers  in  Mormonism,  and  some  of  them  had  been 
questioning  the  truth  of  a  revelation  which  can  be  so  manipu- 
lated for  policy's  sake.  Some  of  those  people  have  been 
converted. 

"Then  in  the  plan  to  secure  statehood,  the  Mormon  leaders 
were  obliged  to  dissolve  their  'People's  Party,'  which  was  the 
Mormon  party,  and  let  their  people  join  the  National  parties  in 
politics.  Again,  we  thought,  a  trick!  and  it  undoubtedly  was 
so.  But  God  seems  to  have  overruled  it  all,  and  the  Mormon 
people  are  'taking  their  politics  hard,'  and  it  is  evident  that 
the  church  leaders  will  never  be  able  to  again  control  them  as 
in  the  past.  All  this  has  made  the  bonds  lighter  on  the  people, 
and  they  do  more  thinking.  Audit  almost  looks  as  tho  the  day 
of  Utah's  redemption  was  drawing  nigh.  The  Christian  schools 
have  done  much  seed-sowing  in  past  years.  During  the  winter 
many  converts  were  from  the  pupils  of  those  schools. 

"  I  believe  the  time  has  come  when  we  ought  to  have  a  few 
Revivalists      accepted  revivalists,  preachers  and  sweet  singers. 

Needed.  to  go  Up  and  down  Utah,  and  that  the  result 
would  be  great. 

"All  the  Home  Missionary  Societies  are  crippled  by  lack  of 
funds,  and  out  of  the  regular  appropriations  we  can  not  do  this 
much-needed  work.  If  you  know  of  any  large-minded  rich 
Christian  who  wishes  to  do  a  great  thing  for  God's  kingdom,  I 
recommend  to  such  a  one  to  give  special  aid  sufficient  to  put 
two  or  three  couples  of  preachers  and  singers  into  Utah  for  six 
months,  from  October  to  April  next.  I  would  have  them  un- 
denominational, and  under  the  direction  of  a  committee  repre- 
senting the  five  denominations  which  work  together  with 
wonderful  harmony  in  this  territory— Presbyterian,  Baptist, 
Methodist,  Christian,  and  Congregational.     I  believe  one  cause 


THE    CONGREGATIONAL    BODY,  54I 

of  the  blessing  last  winter  was  because  the  Protestant  Christians 
here  were  so  united.  Those  five  named  held  their  meetings 
together  in  groups  in  this  city,  in  a  most  delightful  manner, 
and  the  Lutherans  (of  four  languages)  and  the  Episcopalians 
are  members  of  the  Ministerial  Association,  and  work  together 
in  many  causes.  This  makes  seven  denominations  banded 
together. 

"  Bear  in  mind,  that  the  revival  in  Utah  was  of  the  April- 
shower  type,  spreading  over  the  whole  territory  where  Christian 
work  has  been  done,  visiting  all  Christians  alike;  not  of  the 
August-thunder-shower  type,  a  tumultuous  and  abundant  out- 
pouring, confined  to  a  limited  locality." 


SECTION    FIFTH. 

The  American  Missionary  Association. 

By  Rev.  M.  E.  Strieby,  JD.JD.^  Sacretary. 

The  American  Missionary  Association  was  formed  in  Al- 
bany, N.  Y.,  September  3,  1846.  It  was  preceded  by  four 
recently  established  missionary  organizations,  which  were  sub- 
sequently merged  into  it.  They  were  the  results  of  the  grow- 
ing dissatisfaction  with  the  comparative  silence  of  the  older 
missionary  societies  in  regard  to  slavery,  and  were  a  protest 
against  it. 

I.    Planting  of  Schools  and  Churches. 

The  Association  began  the  first  decided  efforts,  while  slavery 
existed,  for  the  education  and  religious  instruction  of  the  white 
people  of  the  South,  on  an  avowedly  anti-slavery  basis.  The 
missions  in  the  Slave  States  gave  rise  to  some  of  the  most  stir- 
ring events  in  its  history. 

These  efforts  were  necessarily  confined  to  the  white  people, 
for  in  the  domain  of  slavery,  anti-slavery  churches  and  schools  for 
Pioneers  in  the  the  blacks  were  impossibilities.     Rev.   John   G. 

Work.  Fee  was  the  pioneer  in  this  movement.  A  Ken- 
tuckian  by  birth,  the  son  of  a  slaveholder,  disinherited  by  his 
father  on  account  of  his  anti-slavery  principles,  he  collected  a 
church  of  non-slaveholders,  and  applied  to  the  American  Mis- 
sionary Association  for  aid.  The  Association  was  ready  to 
welcome  such  a  man,  and  gave  him  a  commission,  dated  Octo- 
ber 10,  1848.     Mr.  Fee  preached  in  many  places,  and  organized 


542  THE    KINGDOM    OF    GOD    IN    AMERICA. 

a  second  non-slaveholding  church.  Sunday-schools  and  day- 
schools  were  established.  The  beginnings  were  made  of  what 
has  since  become  Berea  College.  He  was  repeatedly  mobbed, 
sometimes  almost  miraculously  delivered,  yet  finally  driven  to 
the  North  for  a  time. 

Rev.  Daniel  Worth,  born  in  North  Carolina,  attempted  the 
same  work  in  that  State,  preaching  to  six  small  non-slavehold- 
ing  churches.     He  was  threatened,  arrested,  tried  (pleading  hi? 

Stirring        own  cause),  fined,  and  imprisoned.     In  October, 

Times.  1859,  came  the  march  of  John  Brown  into  Vir- 

ginia, bringing  universal  terror  to  the  South,  and  with  it  the 
expulsion  of  all  its  missionaries  from  the  Slave  States. 

When  the  Union  armies  entered  the  South  in  1861,  the 
Association,  having  relinquished  some  of  its  missions,  felt 
specially  called  and  providentially  prepared  to  concentrate  its 
energies  upon  this  new  field  in  the  South. 

Large  numbers  of  "contrabands,"  or  escaping  fugitive 
slaves,  were  gathered  at  Fortress  Monroe  and  Hampton,  Va., 
and,  in  consequence  of  the  burning  of  the  latter  place,  were 
homeless  and  destitute.  The  Association  commissioned  Rev. 
L.  C.  Lockwood  as  a  missionary,  and  sent  him  to  make  investi- 
gations. He  reached  Hampton,  September  3,  1861,  and  in  the 
evening  found  a  number  of  colored  people  assembled  for  prayer. 
They  hailed  his  coming  as  the  answer  to  their  supplications, 
and  the  next  day  arrangements  were  made  for  meetings  in  sev- 
eral places,  the  house  of  ex-President  Tyler  being  one  of  them. 
A  Sabbath-school  was  opened  in  that  house  on  the  15th — a  new 
use  for  that  mansion,  and  a  new  era  for  the  colored  people. 
Other  Sunday-schools  soon  followed.  Appeals  were  promptly 
made  by  the  Association,  and  relief  was  furnished  in  food  and 
clothing. 

But  the  great  event  in  Mr.  Lockwood's  mission  was  that,  on 
the   17th  of  September,    1861,  he  established  the  first  day-scJiool 

Among  a/iiong  the  freedmen.  The  teacher  of  that  humble 
the  Freedmen.  school  was  Mrs.  Mary  S.  Peake,  an  intelligent 
Christian  woman.  Her  mother  was  a  free  colored  woman,  her 
father  an  educated  Englishman.  That  little  school  laid  the 
foundation  for  the  Hampton  Institute,  and  was  the  harbinger 
of  the  hundreds  that  have  followed.  The  schoolhouse  stood 
on  the  coast  where,  241  years  before,  the  first  slave-ship  entered 
the  line  of  the  American  continent.     That  first  slave-ship  and 


THE    CONGREGATIONAL    BODY. 


543 


this  first  Negro  school  will  hereafter  be  contrasted  as  the  in- 
itiators of  two  widely  different  eras — of  barbarism  and  of 
civilization. 

This  work  was  continued,  and  increased  until  at  one  time 
the  Association  had  528  teachers  and  missionaries  among  the 
freedmen.  It  has  also  work  among  the  mountain  white  people 
of  the  South,  and  among  the  Indians  and  Chinese  of  the  West. 

These  beginnings  were  followed  by  other  schools.  The 
freedmen,  newly  emancipated,  seemed  more  anxious  for  schools 
than  for  food,  even  in  the  midst  of  pinching  want  amounting 
almost  to  starvation.  This  desire  found  ready  response  at  the 
North.  Hundreds  of  ladies  volunteered  their  services,  and  the 
Association  rapidly  extended  its  work,  sending  ministers  and 

Opening        teachers  to  various  points.    Old  and  young  flocked 

Schools.  to  these  schools,  some  of  the  children  walking 
many  miles  with  bare  feet  in  mid-winter,  over  cotton  fields  and 
through  jungles.     The  opening  of  one  school  is  thus  described: 

"  Here,"  writes  one  of  our  missionaries,  "  is  seated  a  middle- 
aged  man,  intently  studying  the  first  principles  of  arithmetic; 
yonder  is  his  wife,  as  diligently  poring  over  her  primer.  Here, 
a  mother  just  commencing  to  read ;  there,  her  son  of  sixteen, 
trying  to  conquer  the  multiplication-table.  In  this  class  is  a 
man  just  learning  his  letters;  by  his  side  are  children  five  years 
old  at  the  same  lesson ;  and  so  on. 

"  Some  who  had  families  could  attend  school  but  three  or 
four  days  in  the  week,  the  rest  of  their  time  being  spent  in 
'earning  something  to  eat.'  Many  refused  to  go  out  to  work 
for  high  wages,  preferring  to  work  for  their  board,  and  go  to 
school  while  there  was  opportunity.  I  have  often  been  asked 
if  colored  children  learned  as  rapidly  as  the  whites.  Taking 
all  their  circumstances  into  consideration,  I  never  saw  any 
school  that,  as  a  whole,  advanced  more  rapidly. 

"  One  old  woman  said  she  M^as  willing  to  work  as  long  as  she 
could  stand,  if  by  so  doing  she  would  be  able  to  read  the  Bible; 
when,  about  three  months  afterward,  she  was  able  not  only  to 
read  her  Bible  but  turite  a  little,  her  cup  of  happiness  was  full ; 
she  thought  she  could  never  thank  the  Lord  enough  that  he  had 
placed  her  where  she  'could  learn  beautifully.'  " 

A  few  incidents  of  these  early  days  are  too  interesting  to  be 
lost  sight  of. 

One  reports:  'We  have  a  night-class  of  promising  men. 
One  scholar  deserves  mention.  He  is  forty  years  old,  and  very 
dull;  but  his  gift  of  perseverance  excels  anything  I  ever  heard 
of.      He  lives  two  and  a  half  miles  from  the  station,  and  works 


544  THE    KINGDOM    OF    GOD    IN    AMERICA. 

very  hard  every  day  on  his  farm ;  yet,  for  five  years  he  has 
scarcely  failed  once  of  being  present  at  night-school.  Punctu- 
A  Persevering   ally  as  the  hour  arrives,  in  walks  John  with  book 

Scholar.  and  slate.  Such  patient  continuance  in  well- 
doing deserves  better  reward  than  he  has  received." 

Learn  to  Spell  the  Name  of  Jesus  First.— "One  old 
colored  woman,  nearly  eighty  years  of  age,  and  who  is  afflicted 
with  the  rheumatism,  works  for  her  board,  and  goes  to  school. 
She  had  to  commence  with  the  alphabet,  but  so  great  was  her 
application  and  eagerness  to  learn,  that  she  had  learned  all  the 
letters  in  a  week's  time.  As  soon  as  she  had  conquered  them, 
she  said,  'Now,  I  want  to  learn  to  spell  Jesus,  for  'pears  like 
the  rest  will  come  easier  if  I  learn  to  spell  that  blessed  name 
first. '  " 

These  schools  were  some  of  them  in  strange  buildings,  two 
in  Savannah  being  in  "  Bryant's  Slave  Mart,"  whose  platforms 
were  occupied  a  few  days  before  by  bondmen  for  auction,  and 
we  give  a  description  of  two  others: 

"  I  am  teaching  in  what  was,  till  the  fall,  the  poultry-house. 
Had  the  comfort  of  the  feathered  tribe  been  more  thought  of 
A  Georgia  in  its  erection,  mine  would  have  been  better 
Schoolhouse.  secured  at  present.  The  crevices  are  numerous, 
and  the  keen  winds  easily  find  them.  On  the  most  exposed 
side  I  have  nailed  up  an  army  blanket,  and  if  I  could  only  get 
more  to  tapestry  the  rest  of  the  building,  it  might  make  the  hens 
sigh  for  their  old  quarters." 

A  teacher's  experience  in  Arkansas,  in  1869,  is  given  as 
follows: 

"  The  only  schoolhouse  which  we  could  rent  here  is  a  build- 
ing consisting  of  a  frame,  covered  with  boards  on  the  outside — 
Well-Venti-      I  might  almost  say,  at  intervals,  so  large  are  the 
lated  School-    cracks  between  them.     It  has  a  fireplace,   four 
house.  doors,   and   four  windows,   and   the  wind  comes 

through  every  crevice,  so  that  some  days  it  is  impossible  for  us 
to  keep  warm,  even  with  a  large  fire." 

But  whether  in  slave-mart  or  poultry-house  the  pupils  made 
wonderful  progress,  and  it  was  soon  seen  that  permanent  edu- 
Enlarged  cational  institutions  must  be  formed  among  the 
Plans.  recently  freed  people.  With  the  aid  of  the 
Freedmen's  Bureau,  and  gifts  from  Northern  friends,  land  was 
purchased,  school  buildings  were  erected,  and  a  systematic 
educational  and  religious  work  was  undertaken — the  design 
being  to  plant  a  school  of  high  grade  in  each  of  the  principal 
centres  of  population,  and  one  college  or  university  in  each  of 


THE    CONGREGATIONAL    BODY,  545 

the  large  Southern  States,  Industrial  and  theological  institu- 
tions were  to  be  added.  Soon  the  higher  institutions  at  Hamp- 
ton, Berea,  Atlanta,  Nashville,  Talladega,  Tongaloo,  Straight, 
and  Tillotson  were  in  full  operation,  with  normal  and  common 
schools  scattered  in  favorable  localities  all  through  the  South. 

But  while  opening  the  door  of  education  to  the  millions  of 
Negroes  so  earnestly  entering  in,  the  Association  could  not 
neglect  the  two  and  a  half  millions  of  white  people  in  the 
mountain  regions  of  some  of  these  same  Southern  States,  who 
were  substantially  without  schools,  and  with  few  church  build- 
Among  the      ings.     It  Started  with  equal  success  schools  and 

Indians.  churches  among  these  Highlanders.  Among  the 
Indians,  too,  in  the  West,  and  the  Chinese  on  the  Pacific  Slope, 
its  schools  increased  and  were  prospered. 

Now  it  has  in  successful  operation  chartered  institutions  at 
Nashville,  Tenn.  ;  Talladega,  Ala. ;  New  Orleans,  La. ;  Tonga- 
loo, Miss. ;  Austin,  Texas;  and  Charleston,  S.  C. ;  with  industrial 
departments  in  five  of  them,  and  theological  departments  in 
four,  with  a  special  theological  department  at  Washington, 
D.  C. ;  I  normal  school  in  Virginia,  5  in  North  Carolina,  i  in 
South  Carolina,  7  in  Georgia,  2  in  Florida,  7  in  Alabama,  7  in 
Tennessee,  2  in  Kentucky,  3  in  Mississippi,  and  i  in  Arkansas; 
and  42  common  schools  through  the  States  of  the  South,  with 
12,604  pupils.  In  most  of  these  schools  industrial  work  is  also 
taught.  Besides  these,  its  schools  among  the  Indians  number 
II,  and  among  the  Chinese  on  the  Pacific  Coast  21.  Hampton, 
Va.,  Berea,  Ky.,  and  Atlanta,  Ga.,  tho  founded  by  the  Associ- 
ation, are  now  under  the  control  of  their  own  Boards  of  Trustees. 

II.   Revivals  in  School  and   Church. 

Church  planting  was  early  begun.  The  churches  were 
formed  mainly  in  connection  with  the  schools,  and  the  life  and 
growth  of  these  schools  and  churches  were  so  intimately  blended 
that  the  revival  that  gladdened  the  church  often  began  in  the 
school  and  always  reached  it.  Revivals  of  religion  were  sought 
earnestly  in  both  schools  and  churches,  and  these  efforts  have 
been  so  graciously  blessed  that  there  has  never  been  a  year  in 
the  history  of  the  Association  when  there  have  not  been  most 
powerful  revivals  in  many  of  its  institutions.  Indeed,  we  do 
not  think  there  has  ever  been,  in  all  these  years,  a  month  in 
35 


546  THE    KINGDOM    OF    GOD    IN    AMERICA. 

which  the  Spirit  of  God  has  not  been  notably  present  in  one  or 
more  of  the  schools  or  churches  of  the  Association.  The  remark 
of  one  young  man  who  entered  Fisk  University  in  1876  might 
be  equally  applicable  to  many  other  institutions  each  year  of 
che  Society's  existence.  "I  supposed  they  would  have  preach- 
ing on  the  Sabbath,  and  open  the  school  with  prayer,  but  I  did 
not  suppose  they  would  pray  all  the  time,  all  over  the  building; 
the  young  men's  hall  is  full  of  prayer." 

It  would  be  impossible  in  the  space  allowed  to  give  a  his- 
tory of  all  the  marked  revivals  in  connection  with  the  work  of 
the  Association.  We  can  only  give  a  very  few  incidents  as 
samples  of  the  work  that  is  going  on  all  the  time,  each  year 
adding  to  the  number  of  precious  awakenings  recorded  in  the 
Reports  of  the  Association,  and  recorded  also  in  the  book 
above,  the  pages  of  which  can  never  be  effaced. 

From  Atlanta,  Ga.,  the  First  Church  reported  in  1868  as 
follows:  "During  the  spring  months  we  were  blessed  with  a 
quiet  and  thorough  religious  awakening,  during  which  39  were 
added  to  the  church,  mainly  from  the  most  promising  pupils  in 
our  schools."  And  five  years  later  the  following:  "  The  first 
communion  of  this  church  was  celebrated  five  years  ago,  and 
at  its  communion  yesterday,  instead  of  10  the  number  was  116, 
of  whom  90  sat  down  together.  This  year,  the  church  has 
raised  $50  for  the  American  Board,  and  $60  for  the  A.  M.  A. 
In  1874,  36  persons  were  added  to  the  church,  with  a  continued 
religious  interest  during  the  year.  Ten  years  from  its  organ- 
ization 217  persons  had  been  enrolled  as  members,  183  join- 
ing by  profession ;  17  had  died,  15  had  been  excluded,  and  26 
dismissed  by  letter." 

This  church  has  been  so  blessed  with  repeated  revivals, 
Often  that  for  many  years  hardly  an  Annual  Report 

Refreshed.      of  the  Association  was  issued  without  mention  of 
the  outpouring  of  the  Spirit  upon  this  people. 

The  following  is  the  record  of  Atlanta  University,  Atlanta, 
Ga.  : 

"  Union  Church  was  organized  in  1874,  to  meet  the  growing- 
need  of  a  congenial  Christian  home  for  the  young  people  receiv- 
ing their  education  here,  many  of  whom  had  been  led  to  Christ 
since  entering  school.  In  1876,  it  enjoyed  an  unusual  work  of 
grace,  in  which  at  least  20  found  the  Lord.  In  1878  the  pastor 
writes:  "A  deep  solemnity  has  pervaded  the  school  since  the 
opening  of  the  term,  and  every  week  some  have  been  coming 
to  Christ.      In  1879,  the  alumni  of  the  University  numbered  52, 


THE    CONGREGATIONAL    BODY.  547 

of  whom  at  graduation  50  were  professing  Christians.  With 
the  exception  of  3  who  were  then  pursuing  a  higher  course  of 
study  and  i  who  had  died,  they  were  all  doing  active  work  for 
the  Master  among  their  own  people.  This  church  received 
large  accessions  in  1881,  22  having  joined.  A  revival  prevailed 
for  the  last  five  months  of  the  school  year,  during  which  more 
than  50  persons  were  converted,  some  of  whom  united  with 
churches  at  their  homes.  In  1881,  about  75  members  of  the 
church  were  engaged  in  teaching  summer  schools." 

Fisk  University,  Nashville,  Tenn.,  has  had  a  remarkable 
history.  Here  the  religious  interest  has  been  so  conspicuous 
that  we  might  almost  say  that  the  revival  begun  years  ago  has 
continued  to  the  present  time.  In  1869,  it  is  reported:  "Out 
of  the  50  who  have  been  under  the  influence  of  the  Home, 
nearly  all  have  become  Christians  since  hey  entered  the  school. 
In  1879,  it  was  reported  that  there  had  been  several  additions 
to  the  College  church  at  every  communion  season,  beginning 
with  January,  and  that  many  converts  had  connected  them- 
Conversion  of  selves  with  other  churches."  In  1882,  we  have 
Students.  this  remarkable  record :  "  All  the  college  students 
are  professing  Christians,  and  out  of  the  32,  21  have  become  so 
while  students  here."     In  1891,  we  have  this  report: 

"  A  most  precious  and  wide-reaching  work  of  grace  has  just 
occurred  in  Fisk  University.  Meetings  were  held  every  night. 
As  the  result,  30  were  hopefully  converted,  making  40  conver- 
sions in  the  University  during  the  year.  Since  the  beginning 
of  the  University,  there  has  not  been  a  year  without  the  con- 
version of  from  12  to  70  of  the  students.  The  teachers  and 
workers  who  go  out  from  Fisk  are  in  general  imbued  with  the 
Spirit  of  Christ." 

Central  Church,  New  Orleans,  La.— In  1876,  Rev.  W. 
S.  Alexander  writes  of  a  revival  which  continued  several  weeks, 
resulting  in  the  addition  of  23  adults  at  one  time.  In  1879  the 
pastor  writes:  "  For  four  weeks  we  gathered  every  night,  with 
an  attendance  ranging  from  80  to  150.  I  have  never  witnessed 
a  revival  of  greater  spiritual  power."  In  1880,  it  is  my  happi- 
ness to  record  one  of  the  most  precious  revivals  in  the  history 
of  the  Central  Church.  For  27  consecutive  evenings  we  met 
in  the  lecture-room.  Of  the  30  converted  in  the  meetings,  24 
were  received  to  the  fellowship  of  the  church.  Of  the  250 
present  in  the  audience,  150  received  the  sacrament."  In  1881, 
a  revival  of  great  power  occurred,  resulting  in  50  conversions. 


548  THE    KINGDOM    OF    GOD    IN    AMERICA. 

In  1882,  the  truth  preached  was  owned  of  God  in  the  awakening 
of  nearly  100  souls.     On  many  occasions  30  were  on  the  anxious 
seats.     During  the  five  weeks  of  continuous  service,  60  professed 
hope  in  the  Savior,  25  of  them  students  in  the  University. 
In  1890,  President  Hitchcock' writes: 

"Our  meetings  during  the  'week  of  prayer'  took  on  the 
character  of  revival  meetings,  and  I  have  never  before  seen  the 
school  so  stirred.  Every  girl  boarding  in  Stone  Hall  is  pro- 
fessedly converted,  and  there  are  not  more  than  eight  or  ten 
boys  who  are  not  in  the  same  good  way,  and  every  one  of  them 
is  interested  and  has  asked  for  prayers. " 

In  1893,  he  writes: 

"  Every  Sunday  evening  the  young  men  of  our  church  go 
out  into  the  highways  and  hedges  of  the  city  and  compel  the 
people  to  come  in.  Every  Sunday  we  have  the  great  joy  of 
seeing  some  one  born  into  the  kingdom  of  God.  Daily,  men 
and  women  come  to  be  prayed  for,  and  instructed  in  the  way  of 
salvation." 

The  general  report  of  1893  is  that — 

"  The  year  has  been  one  of  frequent  and  blessed  revivals. 
In  Washington,  D.  C.  ;  in  Raleigh,  Hillsboro,  Dudley,  and 
Cedar  Cliff,  N.  C. ;  in  Macon,  Marietta,  Athens,  and  Thomas- 
ville,  Ga.,  and  in  the  churches  of  Alabama,  Louisiana,  and 
Texas,  many  conversions  are  reported,  and  frequent  accessions 
to  church  membership.  Over  twelve  hundred  members  have 
been  added  to  our  churches  on  confession  of  faith,  proportion- 
ately twice  the  number  thus  added  to  our  churches  throughout 
the  country  at  large." 

Accounts  of  similar  revivals  are  given  in  the  reports  from 
the  normal  schools  of  that  year:  from  Avery  Institute,  Charles- 
ton, S.  C.  ;  from  Le  Moyne  Institute,  Memphis,  Tenn.  ;  from 
Beach  Institute,  Savannah,  Ga.  ;  from  Lincoln,  at  Meridian, 
Miss.;  from  Lincoln,  in  North  Carolina;  from  Orange  Park, 
Fla.  ;  from  Gregory  Institute,  at  Wilmington,  N.  C. 

In  1894,  Mr.  Wharton,  the  evangelist,  writes: 

"  During  the  last  winter,  I  have  visited  and  held  revival 
services  at  Dudley  and  Raleigh,  N.  C.  ;  Hampton,  Va. ;  How- 
ard University,  Washington,  D.  C.  ;  Oaks  and  Hillsboro,  N.  C.  ; 
Athens  and  Thomasville,  Ga.  ;  High  Point,  N.  C.  ;  and  at  each 
place  the  ministers  and  teachers  of  the  schools  have  worked 
admirably,  with  the  result  that  the  churches  have  been  quick- 
ened, and  scores  of  the  most  promising  young  people  have  been 


THE    CONGREGATIONAL    BODY.  549 

led  to  trust  in  Jesus  as  their  Savior.  It  has  been  a  great  joy 
to  me  on  returning  to  places  formerly  visited  to  find,  after  years 
of  absence,  the  converts  going  on  still  in  the  'good  way,'  wit- 
nessing for  Christ  and  working  for  the  welfare  of  others,  and, 
in  many  cases,  settled  for  life  in  comfortable  frame-built  houses 
where  once  it  was  the  one-roomed  log  cabin  with  its  evil 
influences." 

In  1893,  the  report  from  Fort  Berthold,  from  the  Indian 
Mission,  was  as  follows: 

"  Fort  Berthold,  North  Dakota,  has  enjoyed  a  most  blessed 
year.  In  May,  1893,  the  Indian  Mission  Council  met  here, 
and  one  of  the  most  interesting  features  of  the  Council  was  the 
communion  service.  Seventeen  Indians  were  admitted  to  the 
church  on  the  confession  of  their  faith.  It  was  the  ingathering 
of  years  of  seed-sowing.  Most  of  those  who  joined  the  church 
were  young  married  people  who  brought  their  children  for 
Christian  baptism.  Two  venerable  Christians,  Mr.  Poor  Wolf 
and  his  wife,  were  among  the  number  of  those  who  joined  this 
prairie  church.  Mrs.  Poor  Wolf  is  a  cripple,  and  could  not 
stand,  but  sat  on  the  floor  of  the  little  chapel  during  this  inter- 
esting service.  Two  Christian  daughters  of  Poor  Wolf  had 
long  prayed  for  the  conversion  of  their  father  and  mother. 
When  Poor  Wolf  gave  his  Christian  testimony  he  said,  with 
evident  feeling  and  sincere  devotion,  'I  want  to  follow  after 
my  daughter's  God.'  Two  hundred  and  sixty-nine  pupils  have 
been  enrolled  in  the  Sunday-school  of  this  church,  and  all  are 
enthusiastic  and  interested  Bible  students." 

In  1894,  the  following  is  the  record: 

"The  church  at  Fort  Berthold,  N.  D.,  has  had  another  year 
of  remarkable  spiritual  quickening  and  growth,  24  having  been 
added  on  the  confession  of  their  faith.  In  connection  with  this 
church  275  Indian  children  have  been  enrolled  in  the  Sunday- 
school.  Red  Fox  came  six  miles  on  Sunday  evening  (ther- 
mometer twenty  degrees  below  zero)  to  tell  me  that  he  had 
decided  to  join  the  people  of  God.  These  Indian  people  are 
eager  for  Christian  light.  Shall  they  continue  in  darkness 
because  the  American  Missionary  Association  lacks  funds  for 
its  great  work?" 

These  simple  facts  and  sketches  are  enough  to  indicate  the 
great  work  that  is  being  done  by  this  Association,  so  greatly 
blessed  and  honored  of  God, 


CHAPTER    SIXTH. 

THE    EVANGELICAL   LUTHERAN   CHURCH. 
By  Rev.  H.   W.  Hoffman,  D.D.,  Albany,  N.   Y. 

Name. — The  Lutheran  Church  has  been  known  by  vari- 
ous names.  Her  own  earliest  and  strongest  preference  was  for 
the  title  "Evangelical"  (1525).  At  the  diet  of  Spires  (1529), 
the  followers  of  Luther  entered  their  %o\Qmn  protest  against  the 
government  by  bishops,  and  the  enforced  introduction  of  the 
mass,  and  from  this  circumstance  were  called  Protestants,  a 
name  in  diplomatic  use  up  to  the  Westphalian  treaty  of  1648. 
To  this  day  they  are  known  by  this  name  only  in  some  parts  of 
Europe.  In  Poland  and  Austria  her  official  title  is  "  Church  of 
the  Augsburg  Confession."  The  name  "  Lutherans"  was  first 
used  by  Dr.  Eck  when  he  published  his  famous  bull  against 
Luther  and  his  followers  in  1520.  Hadrian  VI.  also  employed 
the  name  as  an  epithet  of  reproach  to  all  opposed  to  the  Pope. 
Luther  himself  strongly  disapproved  of  the  title,  and  the  church, 
while  she  tolerates  the  name  for  obvious  reasons,  does  so  under 
protest  against  the  imputation  that  she  considers  Luther  more 
than  an  earnest  witness  for  the  pure  doctrine  of  God's  Word. 
The  now  generally  accepted  title  of  the  church,  by  which  she 
sharply  distinguishes  herself  from  the  Roman  Catholic  Church 
on  the  one  hand,  and  from  the  denominations  on  the  other,  is 
"The  Evangelical  Lutheran  Church."  (Krauth's  Conserva- 
tive Reformation,  pp.  1 14-122). 

Doctrine. — The  fundamental  doctrine  of  the  Evangelical 
Lutheran  Church,  the  "article  of  the  standing  or  falling  of 
the  church"  as  Luther  called  it,  is  that  we  are  justified  before 
God,  not  through  any  merit  or  worthiness  in  us,  but  by  His 
mercy,  through  faith  in  Christ.  The  ground  of  our  justifica- 
tion is  solely  and  absolutely  the  blood  and  righteousness  of 
Christ;  the  condition  of  our  justification  is  the  faith  which 
accepts  this.  Because  of  the  total  depravity  of  his  entire 
nature,   man  is  incapable  of  working  out  his  own  salvation. 

550 


THE  EVANGELICAL  LUTHERAN  CHURCH.  55 1 

Through  the  influence  of  the  Holy  Spirit,  working  through  the 
Word  and  the  sacraments,  faith  is  produced,  whose  effect  is 
justification.  Christ  offered  a  perfect  propitiation  for  our  sins. 
Faith  in  Christ  presupposes  true  penance.  The  renewed  man, 
working  together  with  the  Holy  Spirit,  progresses  in  sanctifica- 
tion,  which,  however,  is  not  perfected  in  time.  According  to 
The  Means  the  Lutherans  are  three  means  of  grace;  the  Word 
of  Grace.  and  the  two  sacraments — Baptism  and  the  Lord's 
Supper.  The  Word,  the  canonical  Scriptures  of  the  Old  and 
New  Testament,  divinely  inspired,  is  the  only  infallible  rule 
of  faith  and  life.  It  must  be  believed.  Whatever  is  not  defined 
by  its  letter  or  spirit  is  a  matter  of  Christian  liberty,  and  bcomes 
a  matter  not  of  conscience  but  of  order. 

(i)  The  Word  is  a  means  of  grace,  in  that  it  not  only  teaches 
concerning  sin  and  salvation,  but  delivers  from  sin  and  con- 
veys salvation  to  the  believer.  It  not  only  tells  of  the  Holy 
Spirit  but  conveys  the  Holy  Spirit  to  the  believer. 

(2)  The  sacrament  of  Holy  Baptism  is  necessary  for  salva- 
tion, but  not  absolutely.  Unbaptized  infants  are  saved  not 
because  of  their  innocence,  but  through  the  mercy  of  God, 
who,  tho  He  has  bound  us  to  the  use  of  the  means  of  grace,  has 
not  bound  Himself.  In  general,  it  is  taught  that  not  the  want 
of  the  sacrament  but  the  contempt  of  it  condemns.  Baptism  is 
not  a  mere  sign  or  form,  but  a  means  of  grace,  conveying  the 
Holy  Spirit  and  the  remission  of  sins  to  the  believer. 

(3)  In  connection  with  the  sacrament  of  the  Lord''s  Supper,  the 
Lutherans  teach  that  in,  with,  and  under  the  bread  and  wine 
the  true  body  and  blood  of  Christ  are  received  by  every  com- 
municant. But  the  body  and  blood  of  Christ  are  not  locally 
present,  but  sacramentally.  The  body  of  Christ  is  not  spirit- 
ually eaten,  neither  is  it  actually  manducated,  but  sacrament- 
ally. The  church  regards  this  sacrament  as  a  holy,  incompre- 
hensible mystery,  and  makes  no  attempt  to  explain  it.  The 
sacrament  is  a  means  of  grace,  for,  sharply  distinguished  from 
the  agape,  or  love-feast,  it  actually  conveys  to  the  believer  the 
remission  of  sins,  while  the  unbelieving  recipient  eats  and 
drinks  it  to  his  condemnation. 

In  the  ecumenical  creeds,  the  Apostles',  Nicene,  and  Atha- 
nasian,  and  in  the  unaltered  Augsburg  Confession  (1530)  the 
Evangelical  Lutheran  Church  has  the  bond  of  her  distinctive 
life  throughout   the  world.     To  these  are  added,  as  symbolical 


552  THE    KINGDOM    OF    GOD    IN    AMERICA, 

books  of  the  church,  the  "  Apology  for  the  Augsburg  Confession" 

(1530),  the  larger  and  smaller  catechisms  of  Luther  (1529)  the, 

Smalcald    articles    (15^7),  and-  the   Formula   of 
The  Creeds  j>j'/' 

*     Concord  (1577).     All  these  were  issued  together 

(1580)  with  a  preface  signed  by  51  princes  and  representatives 
of  35  cities.  The  volume  thus  formed  was  called  the  "  Book 
of  Concord."  There  have  been  controversies  in  the  Lutheran 
Church,  especially  during  the  earlier  times,  but  so  strong  is  the 
spirit  of  unity  within  her,  that  the  most  heated  controversy 
failed  to  split  her  into  denominations. 

Divine  Worship. — The  very  heart  and  soul  of  Lutheran 
worship  is  the  Word  of  God.  It  is  preached  in  the  sermon 
and  proclaimed  throughout  the  service,  which  employs  as  far  as 
possible  the  ver)'  words  of  the  Holy  Scriptures.  The  sermon 
holds  the  place  of  prominence  in  her  service,  and  must  be  in  the 
language  understood  by  the  people.  The  rights  of  the  spiritual 
priesthood  of  all  believers  are  carefully  guarded,  and  not  only 
the  minister,  but  the  entire  congregation  takes  active  part  in 
the  worship  through  the  liturgy  provided  for  it.  The  form  of 
service  has  varied  considerably,  tho  in  the  fundamental  prin- 
ciples there  was  agreement  throughout  the  world.  There  has 
been  a  growing  desire  for  uniformity  of  service,  and  this  demand 
has  called  forth  the  Church  Book  of  the  General  Council,  the 
fruit  of  the  untiring  efforts  of  the  most  eminent  theologians  of 
the  Lutheran  Church  of  America  during  twenty-five  years. 
The  church  year  is  observed  with  its  great  festivals.  The  an- 
cient system  of  gospel  and  epistle  lessons  is  retained,  and  pray- 
ers for  every  Sunday  and  festival  introduced,  the  ancient 
collects  being  used.  The  church  is  especially  rich  in  her 
hymns.  She  has  produced  over  35,000  hymns,  and  much  of  the 
grandest  church  music.  The  hymns  are  sung  by  the  congrega- 
tion to  organ  accompaniment.  The  service  concludes  with  the 
celebration  of  the  Lord's  Supper.  This  is  previously  announced 
to  afford  communicants  time  for  special  preparation,  and  is 
preceded  by  a  preparatory  service,  or  public  confession,  which 
all  communicants  are  required  to  attend.  There  is  no  auricular 
confession,  tho  in  some  places  private  confession  is  introduced. 
This  does  not  mean  an  enumeration  of  sins,  however.  The  pri- 
vate absolution  is  but  the  proclamation  of  Gospel  grace. 
Admittance  to  her  communion  is  by  confirmation,  which  is 
preceded  by  catechetical  instruction  extending  over  a  period  of  a 


THE  EVANGELICAL  LUTHERAN  CHURCH.  553 

year  or  more.  The  ministers  during  the  performance  of  official 
duties  wear  a  distinctive  garment,  usually  a  black  robe  with 
white  bands.  In  Denmark,  Norway,  and  Sweden  the  surplice 
and  cope  are  retained,  and  the  archbishop  may  even  wear  the 
mitre,  and  carry  the  crozier,  upon  special  solemn  occasions. 

Polity  and  Government.— The  question  of  church  gov- 
ernment has  been  regarded  by  the  Lutheran  Church  as  a 
matter  of  Christian  freedom,  since  the  Scriptures  do  not  enjoin 
any  particular  form.  The  form  varies  in  different  countries. 
In  Denmark,  Sweden,  Norway,  Finland,  Iceland,  and  Transyl- 
vania, the  episcopal  form  of  government  is  found.  The  bishops 
of  Sweden  embraced  the  Lutheran  faith  during  the  reformation 
period,  and  the  old  form  of  ecclesiastical  government  remained. 
In  Germany  the  case  was  different.  The  bishops  did  not  ac- 
cept Lutheran  principles,  and  refused  to  ordain  to  the  holy  office 
those  who  did.  The  congregations  were  thus  driven  to  resort 
to  the  exercise  of  their  inherent  authority  to  provide  for  the 
pure  administration  of  the  Word  and  sacraments.  But  the 
arrangement  was  believed  to  be  only  temporary,  until  matters 
should  change,  and  their  rights  be  recognized.  After  various 
changes  in  the  form  of  government,  the  established  form  to- 
day is  the  government  by  superintendents,  consistories,  etc. 
Where  the  Lutheran  Church  has  come  into  closer  contact  with 
the  Reformed  Church,  the  influence  of  the  latter  made  itself 
felt  upon  her  organization.  The  synodical  form  of  government 
prevalent  in  our  own  country  is  due  in  a  great  measure  to  this 
influence.  There  are  now  60  synods  in  the  United  States  and 
Canada.  To  preserve  and  further  unity  in  doctrine,  uniform- 
ity in  worship,  and  to  concentrate  their  forces  in  general  mis- 
sion work,  the  synods  have  united  into  large  general  bodies. 
The  General  Synod  organized  in  1820  numbers  26  synods.  The 
United  Synod  of  the  South,  founded  1863,  numbers  8  synods. 
The  General  Council,  founded  1867,  numbers  10  synods.  The 
General  Conference,  founded  1872,  numbers  5  synods.  Eleven 
synods  stand  independent,  and  only  50  pastors  and  112  congre- 
gations are  without  synodical  connection. 

Membership.— The  Lutheran  Church  is  numerically  the 
strongest  among  the  Protestant  churches.  In  no  less  than 
35  countries  she  is  the  established  or  state  church,  as  in  Bava- 
ria, Saxony,  Mecklenburg,  Hanover,  Wiirtemberg,  Hamburg, 
Alsace-Lorraine,    Denmark,     Danish    West    Indies,    Norway, 


554  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Sweden,  Iceland,  Faroe  Islands,  Finland,  and  others.     In  many 

other  countries  the  Lutherans  predominate,  or  form  a  most  im- 

Wide  portant  part  of  the  entire  population,  as  in  Prussia 

Extent.  (where  she  is  united  with  the  Reformed  Church),* 
the  Baltic  Provinces  of  Russia  (Esthonia,  Livonia  and  Cour- 
land)  1,379,091,  Poland  300,000,  Lapland  17,500,  etc. 

The  growth  of  the  Lutheran  Church  in  the  United  States, 
however,  is  a  matter  of  special  interest.  It  stands  without  a 
parallel  in  history.  Until  the  middle  of  the  present  century 
she  occupied  but  a  humble  position  among  other  Christian 
churches  of  our  land,  as  far  as  her  strength  of  numbers  was 
concerned.  There  was  a  reason  for  this.  Those  countries  of 
Europe  in  which  the  Lutheran  Church  prevailed,  like  Germany, 
Norway,  and  Sweden,  took  no  part  in  the  early  colonial  enter- 
prises which  brought  a  European  population  to  our  shores. 
Spain  and  France  were  Catholic  nations,  Holland  and  England 
were  Reformed.  But  few  Lutherans,  in  consequence,  found 
their  way  hither.  There  was,  it  is  true,  a  congregation  in 
New  Amsterdam  (New  York)  composed  of  Dutch  Lutherans, 
also  one  at  Rensselaerwick  (Albany)  as  early  as  the  middle  of 
the  seventeenth  century.  The  Albany  congregation  even  had 
a  church  edifice  as  early  as  1669.  In  1638,  a  Swedish  Lutheran 
colony  was  founded  on  the  Delaware  near  Wilmington.  In  the 
beginning  of  the  eighteenth  century,  the  oppressed  Palatines 
came  and  settled  along  the  banks  of  the  Hudson  (1708),  and  in 
1732  the  Salzburgers  sought  refuge  in  Georgia.  Yet  in  1780 
the  Lutheran  Church  in  America  numbered  only  70  ministers, 
who  served  300  congregations  and  15,000  communicants.  Then 
from  1830  on,  the  flood  of  immigration  poured  into  our  country 
from  Lutheran  Germany  and  Sweden,  thousands  upon  thou- 
sands of  Lutherans  coming  annually.  The  following  table 
shows  the  consequent  rapid  growth  of  the  church  by  decades: 

Year.                                                       Ministers.  Churches.  Members. 

1850 757                  1.624  143.543 

i860 1,134                  2,017  235,000 

1870 1,933                  3.417  387,746 

1880  3,092                 5.388  694,426 

1890 4,692  7,948  1,099,868 

The  Government  Census  for  1890  shows  the  increase  in  the 
membership  of  the  Lutheran  Church  for  the  last  decade  to  have 

*  Prussia  numbers  over  18,500,000  members  of  the  Evangelical  Church. 


THE  EVANGELICAL  LUTHERAN  CHURCH.  555 

been  487,000,  or  68  per  cent.  Rev.  Dr.  H.  K.  Carrol,  who  had 
charge  of  the  religious  census,  writes:  "The  growth  of  the 
Lutheran  Church  during  the  decade  last  past  has  been  phenom- 
enal. While  the  rate  of  increase  in  the  entire  population  since 
1880  has  been  a  fraction  over  28  per  cent.,  the  Lutheran  Church 
has  increased  by  68  per  cent.,  or  more  than  twice  the  rate  of 
increase  of  the  population  of  the  country."  In  8  of  the  18 
largest  cities  of  the  United  States  the  Lutherans  take  the  lead: 
in  Chicago  (42,506),  St.  Louis  (9,225),  Cleveland  (8,199),  Buffalo 
Rapid  (11,129),  Detroit    (iO)i53)»   Milwaukee    (20,599), 

Growth.  Minneapolis  (5,490),  and  St.  Paul  (5,100).  The 
increase  in  the  value  of  church  property  has  been  correspond- 
ingly great.  While  in  1840  it  was  only  $2,854,280,  it  is  given 
as  $34,218,234  by  the  census  of  1890. 

The  fact  that  the  extraordinary  growth  of  the  Lutheran 
Church  in  the  United  States  is  due  to  immigration  explains  the 
polyglot  character  of  the  church.  The  Gospel  is  preached 
from  Lutheran  pulpits  to  English,  Germans,  Swedes,  Norwe- 
Lutherans  in  gians,  Danes,  French,  Icelanders,  Finns,  Letts, 
the  World.  Wends,  Slavonians,  Slovakians,  Hungarians,  and 
Bohemians  in  their  native  tongues.  The  Lutheran  population 
of  the  world  is  given  as  follows : 

Europe , 45, 370,308  baptized  members. 

Asia 114,350        "                " 

Africa 100, 863         "                " 

Oceanica 137, 294         "                " 

South  America 115,545        "                " 

North        "        7.012,500        "                " 

Total 52,850,860        "  " 

Theological  Science. — The  leading  theologians  of  the  Re- 
formation period  (15 17-1650)  were:  Exegetical  theology — 
Luther  (1483-1546);  Bible  translation  and  commentaries;  Me- 
lanchthon  (1497-1560),  lectures  on  the  Epistle  to  the  Romans; 
Strigel  (1524-1569),  commentaries  on  various  books  of  the  Old 
and  New  Testaments;  Flacius  (1520-1575),  Glossacompendiaria 
in  Nov.  Test. ;  Chemnitz  (1522-1586),  harmony  of  the  four  Gos- 
pels; Brenz  (1499-1570),  commentaries  on  the  Old  Testament 
books;  dogmatic  theology.  Besides  those  already  mentioned 
Calixt,  1586-1656;  Gerhard,  1582-1637;  Hutter,  1563-1616; 
Quenstedt,  1617-1688.  Bugenhagen,  1485-1558,  distinguished 
himself  in  the  sphere  of  church  polity.  Historians  were  Flacius 
("  Magdeburg  Centuries")  and  Seckendorf,  1626-1692. 

Many  rulers  were  won  over  to  the  cause  of  the  Reformation 


556  THE    KINGDOM    OF    GOD    IN    AMERICA. 

and  aided  it  by  the  establishment  of  Lutheran  universities. 
Such  were  Wittenberg,  Jena,  Tubingen,  Strasburg,  Heimstaedt, 
Leyden,  etc. 

During  the  period  of  "dead  orthodoxy  and  pietism"  (1650- 
1750)  we  find  Loescher  (i 709-1 747),  the  last  of  the  old  school. 
Among  the  pietists  we  have  Spener  (1636-1705)  and  Francke 
(1663-1727).  The  following  may  be  classed  as  conservative 
pietists,  avoiding  the  mistakes  of  these  while  adopting  what  was 
good:  Hollaz,  1648-1713;  Mosheim,  1693  or  1694-1755 ;  Bengel 
(Gnomon,  1742),  1687-1757. 

The  period  of  rationalism  (1750-1814)  has  on  the  rationalis- 
tic side:  Ernesti  (grammatico-historical  interpretation  of  the 
Scriptures),  1 707-1 781,  the  father  of  rationalistic  exegesis; 
Michaelis  (Mosaic  Law),  1717-1791;  Semler  (historico-biblical 
interpretation),  1725-1791.  These  paved  the  way  for  the  later 
wild  rationalism. 

The  period  of  the  reawakening  and  new  life  (1814  down- 
ward) has  as  leaders  the  men  who  gave  direction  to  the  theology 
of  the  nineteenth  century:  Schleiermacher  (mediating  theology), 
1768-1834;  Neander  ("  pietistic  supernaturalism"),  1789-1850; 
De  Wette  (historico-critical  rationalism),  1780-1849.  There 
follow  men  like  Nitsch,  Dorner,  Martensen,  Bleek,  Meyer, 
Tischendorf,  Winer,  Delitzsch,  Luthard,  Tholuck,  Wieseler, 
Harnack,  etc. 

In  the  United  States  Lutheran  theologians  have  devoted 
themselves  rather  to  practical  work.  Among  them  are  S.  S. 
In  the  Schmucker,  C.  P.  Krauth,  late  president  of  Penn- 

United  States,  sylvania  College,  C.  P.  Krauth,  Jr.,  C.  D.  Schaef- 
er,  C.  W.  Schaefer,  J.  Seiss,  G.  'F.  Krotel,  C.  F.  W.  Walther,  A. 
Spaeth,  W.  J.  Mann,  H.  E.  Jacobs,  W.  Passavant,  G.  and  S. 
Fritschel,  J.  Fry,  D.  W.  Conrad,  J.  G.  Morris,  etc. 

There  are  20  publication  houses  in  the  United  States.  Four 
English,  10  German,  3  Norwegian,  2  Swedish,  and  i  Danish. 
There  are  published  151  periodicals:  English  55,  German  52, 
Norwegian  17,  Swedish  16,  Danish  4,  Finnish  4,  Icelandic  i, 
French  i,  Hungarian  i,  besides  many  parish  papers. 

Education. — From  its  very  establishment  the  Lutheran 
Church  has  been  most  active  in  the  advancement  of  educa- 
tion. Recognizing  language  as  the  "  sheath  of  the  sword  of 
the  Spirit,"  Luther  urged  the  establishment  of  schools  for  the 
masses  in  which  they  could  learn  to  read.  In  1520,  in  his 
address  to  the  German  nobility,  and  in  1524,  in  his  address  to 
the  civil  magistrates,  as  well  as  in  his  sermon  on  the  marriage 
state,  and  in  the  preface  of  his  "German  Mass"  (1526),  he  dis- 
cussed the  matter  and  advocated  compulsory  education.  In  his 
translation  of  the  Bible,  his  "  Smaller  Catechism  and  Hymn- 
Book, "  he  gave  the  first  means  of  education.    He  has  been  rightly 


THE  EVANGELICAL  LUTHERAN  CHURCH.  557 

called  the  "father  of  the  common  schools."  What  Luther 
together  with  Melanchthon  has  done  for  the  German  universi- 
ties is  of  imperishable  value.  The  percentage  of  illiteracy  is 
exceptionally  low  in  Lutheran  lands.  In  Saxony  it  is  2 ;  in 
Wiirtemberg  2;  in  Bavaria  4;  in  Prussia  6;  while  in  Denmark, 
Norway  and  Sweden,  and  Finland  it  is  actually  less  than  i  per 
cent.  The  common  schools  in  these  countries  are  distinctively 
Christian,  each  day's  session  opening  with  instruction  in  the 
Catechism,  Hymn-Book,  and  Bible  History.  Of  the  world-re- 
nowned universities  of  Europe,  twenty-five  are  purely  Lutheran 
or  have  a  Lutheran  faculty  together  with  others.  The  German 
universities  maybe  classified  as  follows:  i.  Purely  Lutheran : 
Leipsic,  Rostock,  Jena,  Kiel,  Gottingen.  2.  Lu- 
Universities.  ^^^^^^  ^^^  Reformed :  Heidelberg,  Greifswald, 
Marburg,  Konigsberg,  Halle,  Erlangen,  Berlin,  Strasburg. 
3.  Three  confessions  represented :  Tubingen,  Giessen,  Breslau, 
Bonn. 

The  purely  Lutheran  have  libraries:  Leipsic  500,000  vol- 
umes, Rostock  140,000,  Jena  180,000,  Kiel  200,000,  Gottingen 
500,000.  Denmark  has  Copenhagen,  library  240,000.  Sweden 
has  Lund  with  120,000  and  Upsala  with  250,000  volumes  in 
library.  Norway  has  Christiania,  280,000;  Finland,  Helsing- 
fors,  150,000;  Russia,  Dorpat,  150,000  volumes. 

In  the  United  States  the  Lutheran  Church  has  26  theological 
seminaries,  35  colleges,  12  young  ladies'  seminaries,  44  acad- 
emies, a  total  of  117.  There  are  besides  over  1,600  parochial 
schools,  in  which  1,700  teachers  instruct  151,000  children. 

Foreign  Missions. — The  missionary  activity  of  the  Lu- 
theran Church  dates  back  to  the  middle  of  the  sixteenth  cen- 
tury when  Gustavus  Vasa,  King  of  Sweden,  began  (1559)  to 
missionate  among  the  Lapps.  The  Danes  undertook  the  work 
of  Christianizing  the  heathen  on  the  Coromandel  coast  (1620), 
Peter  Heyling  was  sent  to  Abyssinia  (1634),  while  Tornaeus 
labored  among  the  heathen  Finns  (1648),  and  Campanius  among 
the  Delaware  Indians  (1643-1683),  into  whose  language  he 
translated  Luther's"  Small  Catechism,"  the  first  Christian  book 
appearing  in  the  language  of  the  natives.  But  it  was  rather 
from  the  beginning  of  the  eighteenth  century  that  the  mission- 
ary life  in  the  church  began  to  develop.  The  pious  King  Fred- 
erick IV.  of  Denmark  established  the  East  India  mission  at 
Tranquebar,  to  which  Ziegenbalg  and   Pluetschau    were  sent 


558  THE    KINGDOM    OF    GOD    IN    A^fERICA. 

(1706).  The  former  translated  the  Bible,  Luther's  "Small 
Catechism,"  and  many  hymns  into  Tamil.  Among  his  succes- 
sors Schwarz  (1798)  must  be  mentioned.  Isaak  Olsen  labored 
in  Greenland  from  1716  to  1722.  Hans  Egede,  the  apostle  of 
Missions  Greenland,  arrived  at  his  post  in  1721.  Toward 
Organized.  the  close  of  the  eighteenth  and  in  the  beginning 
of  the  nineteenth  century  the  great  missionary  societies  were 
formed  to  carry  on  the  important  work. 

"  The  Lutheran  Church  has  40  chartered  missionary  societies 
at  work  among  the  heathen.  These  societies  have  185  stations 
in  Asia,  505  in  Africa,  and  12  in  Australia.  On  these  700 
stations,  occupied  as  centers  of  mission  labor,  there  are  over 
1,000  missionaries,  100  native  preachers,  and  4,000  other  native 
helpers.  On  the  700  mission-stations  there  are  210,000  mem- 
bers, 1,000  schools,  and  60,000  pupils.  The  annual  income  of 
the  societies  is  $1,200,000.  Its  fields  of  labor  are:  Japan, 
Southern  China,  Sumatra,  Borneo,  Farther  India,  Central  and 
South  India,  Persia,  Palestine,  in  Asia;  Bogssland,  Gallaland, 
German  East  Africa,  Madagascar,  Natal,  Transvaal  and  Orange 
Free  State,  Cape  Colony,  Namaqualand,  the  Kongo,  the  Came- 
roons  and  Togeland,  Slave  Coast,  Gold  Coast,  Liberia,  Senegam- 
bia,  in  Africa;  Queensland,  New  Zealand  and  New  Guinea,  New 
South  Wales,  South  Australia,  in  Australia.  Greenland  and 
Lapland  are  not  counted  because  they  are  almost  Christianized 
through  her  efforts.  The  four  general  bodies  of  the  Lutheran 
Church  in  the  United  States  are  all  actively  engaged  in  foreign 
mission  work.  The  General  Synod  has  been  engaged  in  the 
work  in  India  since  1842  (Father  Heyer)  ;  the  chief  station  is 
Guntur.  At  the  last  meeting  (1893)  it  reports  7  ordained  pastors 
and  184  other  mission-workers.  There  are  328  congregations 
with  14,311  baptized  members.  In  i860  a  mission  was  also  es- 
tablished at  Muhlenberg,  Liberia;  it  reports  2  missionaries,  2 
native  ordained  pastors,  and  180  members.  The  total  receipts 
of  the  General  Synod  for  foreign  missions  for  the  two  years  end- 
ing March,  1893,  were  $126,012.37,  while  the  expenditures  have 
been  $117,007.45.  The  General  Council  has  been  actively 
engaged  in  the  work  among  the  Telugus  of  India  since  1869. 
Its  chief  station  is  Rajamundry.  At  the  last  session  of  the 
General  Council  (1893)  there  were  reported  4  missionaries  and 
104  other  mission-workers.  There  are  6  principal  stations  and 
the  Gospel  is  preached  in  146  villages.  There  were  3,757 
Christians.  The  total  receipts  for  the  two  years  ending  Sep- 
tember, 1893,  were  $32,856.52,  while  the. total  expenditures 
were  $30,844.30.  Besides  this  the  Iowa  Synod  has  been  assist- 
ing the  work  in  Australia  and  New  Guinea,  and  the  Swedish 
Augustana  Synod  spends  $3,000  in  Jewish  missions  begun  in 
1879.     The  United  Synod   South  began  work  in  Japan  in  1887 


THE  EVANGELICAL  LUTHERAN  CHURCH.  559 

and  spends  $4,500  annually  on  the  mission.  The  General  Con- 
ference is  about  to  enter  upon  the  work  in  India.  Mission 
work  among  the  Jews  has  been  carried  on  since  1883. 

Home  or  Inner  Missions.— The  range  of  home  or  inner 
missions  is  so  wide,  and  the  work  carried  on  by  the  Lutheran 
Phases  of  the  Church  in  the  world  so  great,  that  we  are  corn- 
Work,  pelled  to  confine  ourselves  to  the  work  carried 
on  in  the  United  States  and  Canada.  We  have  grouped  the 
different  departments  for  the  sake  of  convenience. 

Mission   Work  Proper. 

1.  What  is  now  usually  known  as  home  missions  is  the 
gathering  of  the  scattered  and  uncared-for  people  into  congre- 
gations and  supplying  them  with  pastors.  The  work  begun  in 
1804  by  the  Ministerium  of  Pennsylvania  is  now  carried  on  by 
the  great  general  bodies  of  the  church  through  mission  boards 
or  by  individual  synods.  There  are  reported  2,162  missions, 
which  were  supported  with  $848,234.  The  General  Council 
has  an  English,  German,  and  Swedish  Home  Mission  Board. 

2.  Closely  connected  with  the  foregoing  is  the  Emigrant 
Mission  to  assist  and  protect  emigrants.  The  work  was  under- 
taken in  1862  in  New  York  city.  The  importance  of  the  work 
appears  when  it  is  considered  that  during  the  twenty-five  years 
of  its  establishment  over  200,000  persons  have  passed  through 
the  German  Emigrant  House  on  State  Street,  New  York,  alone, 
many  thousands  of  whom  were  harbored  and  fed  free  of  charge. 
There  are  now  9  emigrant-houses,  3  German — in  New  York  2, 
Baltimore  i;  i  Norwegian,  in  New  York;  2  Danish — in  New 
York  I,  in  Brooklyn  i;  2  Swedish,  in  New  York  and  Boston; 
and  I  Finnish  in  Brooklyn. 

3.  The  Scandinavians  have  followed  their  seamen  through 
the  Seamen's  Missions,  and  influenced  by  their  success  the 
Germans,  Danes,  and  English  have  followed.  Four  Seamen's 
Missions  are  reported  in  America:  in  Brooklyn,  Quebec,  Pensa- 
cola,  and  Wilmington,  N.  C. 

The  Female  Diaconate. — Since  1836  a  lost  office  of  the 
church  has  been  restored  to  her,  the  "  Female  Diaconate. "  The 
work  so  humbly  begun  by  pastor  Theodore  Fliedner  in  Ko- 
nigsberg,  Germany,  has  grown  until  to-day  there  are  numbered 
8,478  deaconesses  at  work  on  2,774  stations.  Deaconesses  were 
first  brought  to  the  United  States   from   Konigsberg  by  Dr. 


560  THE    KINGDOM    OF    GOD    TN    AMERICA. 

Passavant,  of  Pittsburg,  in  1849.  The  work  has  during  the  last 
few  years  become  very  prominent  in  the  Lutheran  Church. 
There  are  7  deaconesses'  houses  in  the  United  States:  in  Phila- 
delphia, Pittsburg,  Milwaukee,  Omaha,  Chicago,  Brooklyn,  and 
Minneapolis,  with  50  deaconesses.  The  sisters  are  engaged  in 
The  Mother  hospital,  school,  and  parish  work.  The  grandest 
House.  institution  of  its  kind  in  the  world  is  the  Mary 

J.  Drexel  Deaconess  Mother  House  on  Girard  Avenue,  in  Phila- 
delphia, erected  at  a  cost  of  $500,000. 

Work  for  Orphans  and  the  Aged. 

1.  Since  1837,  when  the  Orphan  Asylum  at  Middletown,  Pa., 
was  founded,  the  church  has  given  attention  to  this  part  of  her 
duty  There  are  now  37  orphan  asylums  in  the  United  States, 
giving  a  home  to  1,800  orphans. 

2.  There  are  8  Homes  for  the  Aged :  2  in  Brooklyn ;  i  each 
in  Philadelphia,  Washington,  Allegheny,  Wellesley,  Ont., 
Monroe,  Mich.,  and  Arlington  Heights,  111. 

Hospital   Work. 

1.  Hospitals  have  been  established  by  the  church  in  Phila- 
delphia, Brooklyn,  New  York,  Pittsburg,  Milwaukee,  2  in  Chi- 
cago, Washington,  Jacksonville,  111.,  St.  Louis,  Grand  Forks, 
N.  D.,  St.  Peter,  Minn.— total,  15  hospitals. 

2.  There  are  2  institutions  for  the  training  of  deaf-mutes, 
at  Omaha,  Neb.,  and  Morris,  Mich. 

Literary  Notes. — The  following  are  some  of  the  more 
important  literary  productions  of  Lutheran  authors:  "Ameri- 
can Church  History,"  Series  IV.,  Jacobs.  "The  Lutherans  in 
America,"  Wolf.  "Die  Lutheraner  in  Amerika,"  transla- 
tion of  the  former  with  many  valuable  additions,  Nicum. 
"Geschichte  der  Lutherischen-Kirche  in  Amerika,"  Graebner. 
"  Geschichte  des  New  York  Ministeriums,"  Nicum.  "The 
Conservative  Reformation,"  Krauth.  "Dogmatik,"  Schmidt. 
"Symbolische  Biicher,"  Mueller.  "Church  History,"  Kurtz. 
"  Kirchengeschichte,"  Guericke.  "  Real-Encyclopedie,"  Her- 
zog-Plitt.  "Lutherans  in  all  Lands,"  Lenker.  "Handbook  of 
Lutheranism,"  Roth.  "Lutheran  Manuel,"  Remensnyder. 
United  States  Census  1890,  Carrol.  "Mission  Tract,"  Wack- 
ernagel.  "Allgemeine  Missions-Zeitschrift,"  Warneck.  "A 
Study  on  the  Female  Diaconate  of  the  New  Testament," 
Jacobs.  "The  Office  of  the  Deaconess,"  Wenner.  "  Weg- 
weiser  der  Kirchen- u.  Dogmengeschichte, "  Harnach.  "The 
Way  of  Salvation  in  the  Lutheran  Church,"  Gerberding. 


CHAPTER   SEVENTH. 

SKETCHES   OF   JUDAISM. 

The  three  great  systems  of  theistic  religion — Judaism, 
Christianity,  and  Mohammedanism — all  originated  among  the 
Semitic  peoples  of  the  Orient.  The  second  and  third  forms 
grew  out  of  Judaism  which  has  its  basis  in  the  Old  Testament 
Scriptures,  and  was  the  original  revealed  form  of  monotheism. 
Naturally  it  has  played  a  most  important  part  in  the  history  of 
the  human  race,  standing  as  the  sole  monotheistic  religion 
during  one  half  of  that  history.  The  following  papers  are  by 
leading  adherents  of  that  faith,  either  in  its  old  form  or  in  its 
new. 

SECTION    FIRST. 

Judaism  and  Its   Claims. 

By  Rev.  C.  Taubenhaus,  Rabbi  Congregation  Beth  Elo/iim,  Brooklyn. 

The  Jews  had  their  origin  in  mythical  antiquity.  As  a 
nation  they  ceased  to  exist  long  ago,  and  are  divided  into  as 
many  nationalities  as  are  the  Gentiles  with  whom  they  live 
and  with  whom  they  work  for  the  general  good  and  prosperity. 
The  Jews  in  England  are,  as  far  as  their  duties  as  citizens  and 
men  are  concerned,  English ;  the  Jews  in  France  are  French  ; 
the  Jews  in  Germany  are  German ;  and  the  Jews  in  America 
are  Americans  by  birth  or  choice.  They  are  Jews  in  religious 
Religion  the  belief,  inasmuch  as  they  reverence  the  traditions 
Central  Idea,  of  their  fathers  and  adhere  to  the  system  of  divine 
teachings  which  has  come  blazing  from  Horeb,  and  has  been 
fanned  and  spread  by  their  prophets  and  illuminated  by  their 
sages. 

They  justly  claim  that  they  have  had  the  largest  number  of 

people  who  placed  the  spiritual  above  the  temporal,  the  ideal 

above  the  worldly;    whose  faith  was  unshaken,  whose  will  was 

invincible,  and  whose  courage  was  heroic,  in  facing  death  and 

36  561 


562  THE    KINGDOM    OF    GOD    IN    AMERICA. 

enduring  torture,  when  the  world  was  arrayed  in  hostility 
against  their  religion.  If  martyrdom  proved  a  source  of  benefit 
to  mankind,  they  deserve  some  acknowledgment  for  having 
set  the  first  example  of  it,  and  for  having  suffered  it  longest. 


Key  to  their  History,   National  and  Post-Naiiotial. 

The  interest  of  the  history  of  the  Jews  is  not  confined  to 
Palestine.  The  history  of  a  people  that  was  the  constant  com- 
panion of  developing  mankind,  the  witness  and  participant  of 
the  greatest  events  and  movements  in  the  annals  of  humanity, 
must  a  priori  be  regarded  as  having  more  than  local  impor- 
tance. Fanaticism  only  will  rejoice  in  the  unwarranted  assump- 
tion that  the  destruction  of  Jerusalem  was  the  sad  close  of  the 
religious  existence  of  the  Jewish  people.  But  the  facts  before 
us  show  that  their  post-national  history  is  not  less  significant 
and  glorifying  than  was  their  national  history. 

Palestine  was  the  indispensable  preliminary  for  subsequent 
development.  By  no  other  method  could  the  Israelites  have 
become  identified  with  those  divine  principles  for  which  they 
stand  than  by  national  existence.  The  destiny  of  every  idea  or 
system  of  ideas  depends  upon  the  school  it  establishes  or  the 
following  it  acquires  in  its  incipiency.  Taking  hold  of  one 
individual,  he  has  to  implant  it  somewhere  to  strike  deep  root 
and  resist  the  shocks  of  opposition.  The  Socratic  idea,  for 
instance,  asserted  itself  in  spite  of  persecution,  because  the 
wise  Socrates  imprinted  it  indelibly  upon  some  susceptible 
minds  who  stand  out  for  it  with  all  their  might.  We  can  not 
remember  Plato  and  Xenophon  without  reverently  thinking  of 
their  master  who  instructed  and  inspired  them.  Nor  can  we 
remember  Socrates  without  gratefully  thinking  of  his  ardent 
admirers,  who  immortalized  his  wisdom  and  placed  it,  so  to 
speak,  as  a  fountain  of  intellectual  stimulation  in  the  realm  of 
thought.  Socrates  lived  in  his  disciples,  especially  in  Plato; 
his  disciples  lived  in  him.  No  wonder  that,  knowing  how  lit- 
tle the  paralysis  and  decay  of  his  body  will  interfere  with  the 
progress  of  his  spirit,  he  philosophized  on  the  immortality  of 
the  soul  when  he  was  about  to  drink  death  out  of  that  fatal 
goblet. 

But  Judaism  is  not  an  idea  or  system  of  ideas  to  crown  or  to 
please  the  mind  of  the  thinking  classes  as  a  new  theory  or  prop- 


SKETCHES    OF    JUDAISM.  563 

osition.  Judaism  is  a  religion  to  permeate  the  heart  and  to 
control  the  entire  inner  being,  and  a  far  superior  method  had 
to  be  selected  for  its  ascendency.  Judaism  has  come  with  the 
object  to  wipe  out  the  degradation  of  idolatry,  to  overthrow  the 
altars  from  which  the  smoke  rises  into  the  vacuum  of  imagined 
deities,  to  cut  o£E  the  groves  dedicated  to  superstition,  to  exter- 
minate falsehood  and  covetousness,  the  roots  of  all  evil.  Juda- 
Aimto  Redeem  ism  has  come  with  the  object  to  redeem  man,  to 
Men.  raise   his  hopes  and  aspirations  to  his  Creator,  to 

reorganize  and  reunite  mankind  on  the  broadest  principles  of 
love  and  justice,  of  brotherhood  and  consanguinity. 

The  mere  proclamation  of  the  Word  of  God  without  securing 
a  home  for.  it  to  be  fostered  and  cherished,  embraced  and 
absorbed,  by  at  least  a  small  portion  of  humanity,  would  have 
been  tantamount  to  throwing  seeds  upon  the  sea.  For  tho 
there  is  a  religious  element,  a  propensity  of  worship  in  human 
nature,  it  goes  in  the  direction  of  the  visible  and  has  given  rise 
to  forms  of  worship  most  deteriorating  and  abominable. 

It  is  said  in  the  Talmud  that  before  the  Sinaitic  declaration 
the  Almighty  addressed  Himself  to  all  nations  in  behalf  of  the 
Law,  but  they  refused  to  accept  it.  Revelation  alone  does  not 
vitalize.  The  children  of  Israel  in  the  desert  were  not  much 
better  after  the  communication  of  the  decalogue  than  they  had 
been  before.  Planted  as  a  nation,  with  the  object  of  becoming 
the  emblem  of  the  "Word  of  God,"  and  the  conservators  of  the 
best  moral  principles  on  a  soil  regarded  the  special  gift  of  God ; 
with  a  government  to  typify  the  justice  of  God,  a  sanctuary  to 
symbolize  the  unity  of  God;  with  traditions  that  cluster  about 
radical  development;  with  patriotism,  habits,  and  practises  that 
grow  upon  long  settlement;  separated  from  the  rest  of  mankind 
by  spiritual  and  temporal  concerns,  by  creed,  cult,  legislation, 
language,  and  nationality;  under  the  awakening  influences  of 
the  prophetic  voice  and  mutual  encouragement — the  Jews 
gradually  became  imbued  and  saturated  with  the  grandeur  of 
their  mission.     Deviations  and  idolatrous  indulgence  recurred 

National        even   in   the    Holy    Land,    but   only   as   an   im- 

Training.        migration,   an   inundation    from    without,   which 

was  each  time  repelled  and  removed  by  the  manifestation  of 

divine  grace,  as  which  even  the  ruins  of  the  temple  must  be 

regarded. 

The  removal  of  the  Jewish  state  was,  like  its  institution,  the 


564  THE    KINGDOM    OF    GOD    IN    AMERICA. 

initiative  of  higher  accomplishments  and  wider  activity;  and 
the  history  that  follows  it  has  singular  importance  and  points 
of  suggestiveness.  The  assertion  to  the  contrary — namely,  that 
with  the  forfeiture  of  the  national  center  the  religious  preroga- 
tive was  annulled — is  a  slur  upon  prophecy,  an  impeachment 
of  the  Bible,  and  a  hazardous  denial  of  historical  facts.  Is 
the  fruit  at  its  best  when  depending  upon  the  tree  for  nutrition 
and  maturation,  or  when  ripe  and  consummate  it  leaves  its  nur- 
sery? Does  the  child,  that  draws  happiness  from  the  milk- 
bottle  and  finds  in  the  cradle  more  room  than  it  needs,  present 
a  more  perfect  phase  of  animation  than  the  boy  that  goes  crying 
or  whistling  to  school,  or  the  young  man  who  unassisted  and 
with  self-reliance  launches  into  the  opposing  world  to  battle  for 
a  subsistence?  Independent  of  national  union,  and  outside  of 
its  original  sphere,  Judaism  continues  to  influence  and  to  per- 
petuate the  unflagging  religious  zeal,  devotion,  and  persever- 
ance of  its  votaries,  and  to  encourage  and  to  stimulate  the 
cultivation  and  expansion  of  a  progressive  literature,  in  which 
religion  has  the  most  convincing  and  most  sacred  expression. 
Does  not  this  evidence  growth  and  development  of  a  noble 
calling? 

We  can  not  reasonably  give  preference  to  the  post-national 
history,  which  would  be  an  utter  impossibility  without  the  pre- 
ceding events.  But  just  as  little  can  we  afford  to  turn  all  our 
attention  and  admiration  to  the  national  history,  which,  without 
the  phenomena  of  the  post-national  history,  could  have  no  higher 
import  than  of  a  farce  or  of  a  tragedy.  The  source  and  the 
current  both  constitute  the  river,  and  either  is  in  its  way  and 
function  as  important  as  the  other.  The  period  from  the  cap- 
ture of  Jericho  to  the  destruction  of  the  first  Temple,  inlaid 
with  miracle,  blessed  with  the  leadership  of  brave  judges, 
lighted  with  the  holy  fire  of  prophecy,  glittering  with  pompous 
royalty,  and  marked  with  political  surprises,  does  not  concern 
us  more  than  the  short  period  of  the  Babylonian  captivity, 
when  deep  religious  conviction  became  a  moving  power  and 
pure  monotheism  the  rule  of  the  Jewish  life.  The  construction 
of  the  Temple  by  Solomon  was  no  greater  triumph  for  religion 
than  when  away  from  the  fatherland  the  oppressed  Jews  opened 
their  heart  that  the  Lord  of  Hosts  might  enter!  The  Babylonian 
captivity  was  the  grand  prelude  to  the  second  period  in  national 
history  which,  crowned  with  the  genius  of  Ezra,  radiant  with 


SKETCHES    OF    JUDAISM.  565 

intellectual  constellation  of  the  great  synagog,  fringed  with 
the  luster  of  the  Maccabeean  victories,  suffused  with  the  holi- 
Post-National   ness   of    a   God-fearing   people    and   their   wise 

Glories.  leaders,  fixed  the  groundwork  and  foreshadowed 
the  greatness  and  glory  of  the  post-national  period  that,  begin- 
ning with  the  destruction  of  the  second  Temple,  has  not  come 
to  a  close  yet. 

The  differences  between  the  period  of  Palestine  settlement 
and  that  of  dispersion  do  not  diminish  the  excellence  of  either. 
In  the  former,  divine  grace  is  manifested  in  penetrating  revela- 
tion; in  the  latter,  divine  grace  is  manifested  in  the  obedience 
and  adherence  of  Israel  to  the  revealed  Word.  In  the  former 
prophets  and  men  of  consecrated  wisdom  instruct  and  work 
upon  Israel ;  in  the  latter  the  Gentiles  are  to  fall  into  the  line 
through  the  agency  of  Israel.  "  For  from  Zion  the  Law  shall 
go  out,  and  the  Word  of  God  from  Jerusalem"  (Is.  ii.  3,  Micah 
iv.  2).  The  former  is  a  time  of  planting  and  preparation;  the 
latter  a  time  of  growth  and  fulfilment.  The  former  presents 
Israel  as  a  national  union  cemented  by  a  mixture  of  religious 
and  political  interests  and  advantages;  the  latter  presents 
Israel  as  a  religious  community  parceled  and  scattered  all  over 
the  earth,  yet  united  by  the  same  cravings  and  hopes,  the 
advocacy  of  the  same  principles,  and  the  worship  of  the  same 
God  in  the  tabernacle  of  His  creation.  "  The  heavens  are  my 
throne  and  the  earth  my  footstool,  which  is  the  house  you  could 
build  for  me  and  here  is  the  place  of  my  rest"  (Is.  Ixvi.  i). 
In  the  former,  the  sword  is  brandished  in  the  interest  and 
defense  of  religion  and  country;  in  the  latter,  the  sword  is  no 
factor.  "  Not  by  power  and  not  by  might,  but  by  my  spirit, 
saith  the  Eternal"  (Zech.  iv.  6).  A  few  futile  attempts  are 
made  to  shake  off  the  Roman  yoke,  and  then  the  sword  of  Jud-ah 
is  given  up  to  its  rusty  fate  and  the  learning  of  war  discarded 
forever.  With  weapons  that  have  no  piercing  blade,  no  wound- 
ing power — forged  in  the  spirit  of  God — with  faith,  hope,  and 
self-abnegation ;  with  a  spirit  bent  upon  martyrdom — the  Jews 
of  the  dispersion  enter  upon  the  religious  career  which  has  no 
example  in  the  history  of  the  nations. 

The  Jeivs  of  ike  Dispersion. 
Robbed  of  their  fatherland,  the  homeless  Jews  were  com- 
pelled to  seek  shelter  in  an  unfriendly  world.     Where  a  number 


566  THE    KINGDOM    OF    GOD    IN    AMERICA. 

of  them  settled,  thorns  were  put  in  their  way  and  misery  and 
lamentations  were  carried  into  their  dwellings.  Even  if  toler- 
ated at  first,  they  were  soon  made  to  feel  that  they  pitched 
their  tents  amidst  hissing  serpents  and  venomous  humanity.  No 
cruelty  was  cruel  enough,  no  humiliation  was  sufficiently 
humiliating,  if  it  was  to  be  inflicted  upon  Jews.  Mercy  was 
mockery,  law  was  violation,  and  love  sinful,  in  dealing  with 
the  people  that  carried  the  holy  ark  of  the  sacred '  tablets. 
There  was  rivalry  and  competition  among  the  Gentiles  in  the 
severity  of  punishment,  in  the  laceration  of  scorn,  in  the  enor- 
mity of  extortion,  in  the  intensity  of  torture,  and  in  the  pro- 
fusion of  bloodshed  to  be  perpetrated  upon  the  progeny  of  Jacob. 
The  peccability  of  human  fury  reached  its  climax  in  the  oppres- 
sion and  mutilation  of  the  people  of  whose  spiritual  treasures 
the  Gentiles  were  to  obtain  such  a  large  share.  Where  is  the 
place  of  Jewish  colonization  in  Europe — not  to  mention  other 
continents — the  air  of  which  was  not,  at  one  time  or  other, 
vibrating  with  the  groans  and  mercy-cries  of  maltreated  and 

Ages  of        bleeding  Jews?     Continuous  restricitons  and  hu- 

Persecution.     miliations,    frequent    extortions    and    plunders, 

persecutions,  massacres,  and  exiles  were  the  lamentable  facts 

in  the  heartrending  experience  of  the  Jews  in   almost  every 

part  of  Europe  up  to  a  comparatively  recent  date. 

Now  and  then,  here  and  there,  a  little  sunshine  of  freedom 
fell  upon  them.  The  just  and  enlightened  rulers,  it  is  true, 
always  appreciated  the  genius  of  the  Jews  and  extended  ami- 
cable relations  to  them.  But  they  were  deplorably  scarce. 
Yet  when  such  a  one  came  upon  the  throne,  the  crushed  could 
raise  their  heads  and  take  deeper  breath.  Under  such  circum- 
stances the  Jews  recuperated  with  wonderful  rapidity.  In  the 
genial  atmosphere  of  a  more  considerate  legislation,  they 
exerted  their  energies  and  exercised  their  faculties  also  outside 
of  the  province  of  strictly  religious  thought,  and  gave  ample 
proof  that  the  mind  had  not  become  rusty  tinder  the  iron  hand 
of  the  oppressor.  They  began  to  grow  and  climb  towering 
heights  of  intellectual  excellence  and  social  distinction. 

Not  only  the  religious  and  moral  world,  but  the  scientific 
Intellectual  world,  is  under  obligation  to  the  disgraced  Jews  of 
Achievement,  former  ages.  In  those  centuries  when  the  gloom 
of  ignorance  hung  heavily  upon  Europe,  the  Jews  were  the  cho- 
sen people  also  as  to  philosophic  thought  and  scientific  inves- 


SKETCHES   OF    JUDAISM.  567 

tigation.  "  They  were  the  teachers  of  bishops,  nobles,  princes, 
kings  and  popes"  (see  Draper) .  Had  more  freedom,  more  favor- 
able opportunity  been  granted  to  them,  they  might  have  shed 
the  beauty  of  a  culture  upon  Europe  during  the  Middle  Ages 
to  vie  with  that  of  modern  times! 

But  no  sooner  did  the  Jewish  genius  and  industry  begin  to 
blossom  and  to  bear  fruit,  than  the  old  cry  was  repeated  with 
heightened  madness,  and  persecution  broke  out  with  more  viru- 
lence. The  payment  of  the  penalty  dreadfully  exceeded  the 
enjoyment  of  the  prosperity,  which,  short  and  deceiving,  was 
like  the  sun  coming  out  at  noon  of  a  rainy  day,  streaming  for  a 
while  golden  light  into  the  city  and  inviting  animation  into  the 
streets,  but  soon  beclouded  again;  then  there  is  increased 
gloom  and  a  heavier  storm  rages. 

Exile  is  perhaps  the  severest  blow,  the  most  unbearable 
misery,  of  all.  To  have  a  home  without  safety  and  without 
protection  against  the  plunderer  and  mortiferous  invader  was 
enough ;  but  to  be  chased  from  place  of  birth  and  habitation, 
to  which  they  had  devoted  their  labor,  skill,  and  love,  and 
pushed  into  unknown  regions  of  animosity  to  be  scorned  and 
shunned  on  all  sides  as  intruders  and  impostors,  is  a  calamity 
more  appalling  than  death.  "  Oh!  thrice  and  four  times  happy 
are  they  who  were  permitted  to  die  before  the  faces  of  their 
fathers  under  the  lofty  walls  of  Troy  !"  is  the  lamentation  of  the 
wandering  ^neas.  -But  the  more  authoritative  voice  of  Jere- 
miah wails  over  exile  when  crying :  "  Weep  ye  not  for  the  dead, 
neither  bemoan  him,  but  weep  sore  for  him  who  goes  away 
(Jer,  xxii) !  "Where  shall  we  go.'"  was  the  bitter  cry  of  the 
Jews  who  survived  the  destruction  of  Jerusalem  and  groaned 
under  the  Roman  ax.  "Where  shall  we  go?"  was  the  bitter 
cry  of  the  Jews  almost  everywhere  in  Europe. 

But  the  overthrow  of  the  Jewish  kingdom  was  no  fiercer 
calamity,  the  kindling  of  the  Temple  was  not  a  more  exasper- 
European  ating  blasphemy,  the  captivity  in  ancient  times 
Proscription,  was  not  more  woful  and  atrocious,  than  was 
the  proscription  of  the  Jews  from  Spain,  Portugal,  France, 
England,  and  other  countries  that  have  been  benefited  and 
enriched  by  the  products  of  Jewish  zeal  and  intellectual  superi- 
ority. In  Spain  the  Jews  actually  performed  phenomenal  work 
in  the  increase  of  culture  and  the  advancement  of  civilization 
The  fertility  of  their  mind  and  the  versatility  of  their  knowl- 


56S  THE    KINGDOM    OF    GOD    IN    AMERICA. 

edge  were  prodigious  (Maimonides).  In  France  Jews  estab- 
lished and  filled  colleges  and  breathed  a  spirit  of  scientific 
inquiry  into  the  nation  (Rabbi  Solomon  Yitzhaki).  In  Italy 
Jews  worked  in  every  department  of  thought  and  mental  acqui- 
sition with  acknowledged  results  (Elia  Cretensis).  In  Eng- 
land Jews  cultivated  medicine,  and  to  what  extent  inductive 
philosophy  is  indebted  to  them  may  be  judged  by  the  fact  that 
Roger  Bacon,  the  forerunner  and  maker  of  Francis  Bacon, 
utilized  their  library.  Shall  I  point  to  the  states  of  Middle 
Europe,  to  Germany,  where  the  Jews,  crushed  politically  and 
socially,  debarred  from  every  favorable  opportunity,  exempli- 
fied in  their  life  an  immaculate  morality  and  deep  religious 
thought?  The  Jews  everywhere  during  the  Middle  Ages  formed 
the  religious  and  intellectual  aristocracy  of  the  population, 
superior  in  every  respect  to  their  ignorant  and  debauched 
neighbors.  The  very  stars  must  have  wept  when  to  the 
misery  of  persecution  and  massacre  the  ignominy  of  expulsion 
was  added,  by  which  every  ray  of  hope  was  dispelled  and  new 
sufferings  beyond  description  were  experienced. 

Apostasy  would  have  saved  them.  Submission  to  baptism 
would  have  averted  their  trouble.  The  profession  of  the  relig- 
ion of  their  neighbors  could  have  secured  to  these  wretched 
Jews  safety,  peace,  and  honors.  Such  Jews  as  lacked  the  cour- 
age to  assert  the  creed  of  their  fathers,  and  bent  their  knees  to  a 
strange  shrine,  enjoyed  a  cordial  reception,  high  compliments, 
and  flattering  rewards.  But  they  were  few  compared  with  the 
vast  numbers  of  the  faithful  who,  bound  up  with 

ar  yr  om.  ju(;]aism,  braved  danger  and  preferred  the  agonies 
of  the  outspoken  Jew  to  the  ease  and  success  of  the  hypocrite. 
What  surer  guaranty  can  sincerity  give  them  than  the  sacrifice 
of  the  worldly?    Has  truth  a  more  sacred  altar  than  martyrdom? 

That  Jews  still  live,  that  they  did  not  all  perish  in  the  Mid- 
dle Ages,  that  a  handful  of  people  could  not  be  overcome  by 
hosts  of  infuriated  adversaries,  is  not  less  noteworthy  than  the 
passing  of  their  ancestors  through  the  Red  Sea.  Going  through 
thorns,  fire,  water — yea,  through  the  valley  of  the  shadows  of 
death — the  Jews  have  survived  their  enemies  and  witnessed 
their  downfall.  Hadrian,  Sisebut,  Dagobert,  Edward  I.,  Charles 
VI.,  Ferdinand,  and  all  those  stern  accusers  and  persecutors  of 
the  Jews,  who  left  nothing  undone  to  exterminate  the  holy 
seed,  would  be  amazed  if  thev  could  rise  from  the  dead  for  one 


SKETCHES   OF    JUDAISM.  569 

day  to  find  the  Jewish  people  a  living  illustration  of  the  pro- 
phetic expression:  "The  grass  withereth,  the  flower  fadeth, 
but  the  Word  of  our  God  shall  stand  forever"  (Is.  xl.). 

Modern  Improvement  of  Condition. 

As  civilization  advanced  and  became  more  general  the  con- 
dition of  the  Jews  improved.  In  the  seventeenth  century  the 
horizon  of  these  pitiable  wanderers  widened.  Jews  prospered 
in  Holland,  returned  to  England,  and  found  a  home  in  America. 

More  favorable  still  was  the  outlook  in  the  eighteenth  cen- 
tury. Sicily  was  open  for  Jewish  settlement.  In  England  the 
Jews  enjoyed  the  respect  of  their  neighbors,  and  efforts  were 
made  for  their  naturalization.  The  stage  began  to  be  more  exact 
in  the  presentation  of  the  Jew.  Shylock  was  no  longer  the  favo- 
rite personification  of  the  house  of  Israel.  In  Berlin  a  Jew 
named  Mendelssohn  attracted  the  attention  of  the  thinking 
world  and  was  reverenced  for  his  writings,  in  which  force  of 
philosophic  thought  and  beauty  of  classic  expression  are  harmo- 
niously blended,  and  for  his  moral  fortitude  and  religious 
invincibility.  Lessing,  one  of  the  greatest  German  poets,  the 
dearest  friend  of  that  Jewish  philosopher,  surprised  his  country 
with  a  dramatic  production,  the  tendency  of  which  is  to  glorify 
Judaism  and  to  exalt  the  people  who  in  those  days  were  treated 
as  objects  of  scorn,  and  which  will  nevertheless  be  ever  cher- 
ished by  all  lovers  of  genuine  poetry  as  one  of  the  most  fragrant 
blossoms  of  the  German  muse.  In  Austria  the  edict  of  tolera- 
tion was  quite  a  relief.  France  was  most  kind  to  her  Jewish 
residents,  and  the  emancipation  was  the  sunrise  of  a  new  era. 

The  grandest  work  in  the  interest  of  the  Jews,  however,  was 

accomplished  in  our  own  century.     They  were 

mancipa  ion.    g^j)gj^(;jpj^^g(3  ^XX  over  Europe  with  the  exception 

of  a  few  states.     Portugal  abandoned  her  former  method,  and 

Spain  even  renewed  flirtations  with  her  jilted  lover. 

Have  not  the  Jews  good  reason  to  rejoice  over  the  favorable 
change  and  transformation?  They  have  rejoiced,  and  do  re- 
joice. Altho  they  have  proofs  that  the  wild  oats  of  fanaticism 
are  not  all  removed  j^et,  that  barbarous  traditions  are  still  ac- 
cepted as  sterling  truths  by  millions  of  benighted  minds,  and 
that  denominational  jealousy  and  sectarian  hatred  are  still 
threatening  forces.  We  do  not  refer  here  to  the  lamentations 
of  the  beaten  Jews  in  barbarous  Russia!     Nor  is  the  reference 


570  THE    KINGDOM    OF    GOD    IN    AMERICA. 

to  the  so-called  anti-Semitic  agitation  in  Germany,  which  was 
inaugurated  and  is  conducted  by  heartless  politicians,  who  find 
enjoyment  in  infamous  slander  and  seek  to  plant  their  notoriety 
upon  the  defamation — and  the  ruin,  if  they  could  accomplish 
it— of  thousands  of  innocent  families.  We  refer  to  our  own 
country.  Our  Republic,  consecrated  by  its  founders  to  relig- 
ious liberty,  is  not  free  from  the  stain  of  intolerance  and  the 
offensive  odor  of  medieval  principles.     What  can  we  expect  of 

Relic  of  conservative  Europe,  where  by  mere  accident  of 
Barbarism.  birth  crowns  are  obtained,  if  in  our  land  of  in- 
dependence, when  a  ^/wV/^  constitution  grants  equal  rights  to  all, 
it  is  still  regarded  by  many  an  act  of  piety  to  snnb  the  Jew,  and 
to  make  him  feel — pardon  the  vulgarity — that  "he  is  not  in  it"? 

Yet  notwithstanding  the  bitter  pills  that  the  Jews  are  made 
to  swallow,  at  the  exit  of  our  much-boasted  century,  they  too 
look  forward  with  increased  confidence  to  the  realization  of 
their  sweet  dream  of  a  reunion  of  the  human  family.  Civiliza- 
tion will  continue  to  broaden  the  sympathies  and  to  spread  a 
nobler  conception  and  a  sounder  interpretation  of  religion. 
The  anti-Jewish  sentiment  and  agitation  are  taken  to  be  the 
dregs  of  the  empty  cups.  After  each  shower  rain-drops  drizzle 
from  roofs  and  trees.  Every  roaring  thunder-storm  winds  up 
with  harmless  murmurs  of  exhaustion.  The  worst  is  over.  The 
occasional  outbreaks  of  religious  prejudice  in  our  own  day  are 
the  last  flickers,  the  last  convulsions  of  an  evil  that  has  existed 
too  long  and  is  on  the  point  of  dying  and  disappearing  forever. 
The  claims  of  the  Jews  will  be  better  understood  and  their  his- 
tory read  with  due  consideration. 

Appeal  to  Unp7-ejiidked  Judgment. 
The  misfortune  to-day  is,  that  the  Jews  are  yet  judged  by 
the  scanty  information  which  unreliable  and  biased  sources 
afford  about  them,  and  it  is  not  considered  worth  while  to  give 
a  thought  to  the  testimony  they  themselves  have  to  offer  in  the 
case.  What  would  you  think  of  a  civil  court  of  justice  that 
should  be  so  one-sided  in  the  decision  as  to  condemn  you  solely 
upon  the  testimony  of  your  accuser?  This  is  precisely  what 
the  Gentile  does  who  speaks  sneeringly  and  disparagingly  of 
the  Jewish  people,  about  whose  history,  which  covers  a  period 
of  well-nigh  four  thousand  years,  he  is  so  little  informed. 
When,  at  the  beginning  of   the  sixteenth   century,  ignorance 


k 


SKETCHES    OF    JUDAISM.  57 1 

directed  its  fury  against  the  Talmud,  that  famous  Thesaurus  of 
Jewish  thought,  and  decreed  to  consign  those  helpless  volumes 
to  the  pyre,  Reuchlin,  a  Christian  scholar,  stepped  forward  as 
an  advocate  of  Jewish  wisdom  and  cried:  "Study  the  book 
before  you  burn  it. "  Was  he  not  right?  When  Napoleon  occu- 
pied the  throne  of  France  he  convened  representative  Jews 
from  all  parts  of  the  world  to  define  their  duties  to  God  and  the 
country  they  live  in.  That  august  statesman  refused  to  act 
upon  the  promptings  of  the  other  side  of  the  house.  Do  the 
Gentiles  know  better  how  the  Jews  feel,  what  they  believe, 
than  the  Jews  themselves?  The  Almighty  has  supplied  man 
with  two  ears.  With  one  only  he  should  listen  to  accusations, 
but  with  the  other  he  must  listen  to  the  defense. 

It  is  not  expected  that  every  one  should  read  "  The  History  of 
the  Jews,"  in  eleven  volumes,  by  Professor  Graetz,  which  is 
being  translated  into  English  and  published  at  reasonable  rates 
by  the  Jewish  Publication  Society  in  Philadelphia.  But  what 
might  be  expected  is,  that  Jewish  life  be  viewed  without  the 
spectacles  of  inherited  prejudice.  The  Jews  are  not  so  far 
away  from  observation  as  to  give  everybody  a  right  to  suppose 
and  to  believe  all  sorts  of  things  about  them.  They  are  not  in 
the  clouds,  which  at  times  present  such  forms  and  shapes  as 
are  drawn  by  your  own  fancy.  They  live  with  the  rest  of  the 
To  be  Judged  people.  There  is  nothing  to  be  believed,  or  sup- 
by  Facts,  posed,  or  assumed  about  them.  These  are  facts, 
plain  and  distinct,  by  which  the  Jews  should  be  judged  and  are 
judged  by  the  good  and  wise  of  all  creeds. 

Are  the  Jews  not  good,  patriotic,  and  law-abiding  citizens, 
largely  represented  in  every  important  undertaking  to  increase 
culture,  heighten  the  moral  tone,  and  improve  the  condition  of 
suffering  humanity?  What  sect  sets  such  a  splendid  example 
of  religious  steadfastness  as  do  the  Jews,  in  whose  synagogs 
— which  you  can  find  even  in  cities  of  small  Jewish  settlement 
— the  oldest  anthems  are  sung,  the  oldest  book  is  expounded, 
and  the  oldest  of  positive  religion  is  enthroned?  As  to  the 
diffusion  of  knowledge  appertaining  to  religion,  they  do  pro- 
portionally as  much  as  any  other  religious  body.  They  have 
Sabbath-schools,  free  schools  for  rudimentary  Jewish  studies, 
colleges — one  in  New  York,  and  a  larger  one  in  Cincinnati — 
chairs  for  Oriental  studies  at  several  universities— in  New  York, 
Philadelphia,  Chicago,  and  San  Francisco— numerous  weeklies 


572 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


and  some  monthlies,  and  many  societies  and  associations  for  the 
promotion  of  biblical  and  historical  learning. 

Nor  are  the  Jews  behind  in  the  performance  of  acts  of  char- 
ity. Consider  their  orphan  asylums,  hospitals,  homes  for  the 
incurable,  homes  for  the  aged,  nurseries  for  poor  children, 
various  orders,  and  the  multiplicity  of  their  benevolent  societies 
that  shelter,  feed,  and  clothe  the  poor,  carry  relief  and  comfort 
to  indigent  families,  and  give  generous  assistance  to  such  as 
need  a  helping  hand  to  become  self-supporting. 

In  their  daily  pursuits  the  Jews  are  active  and  industrious. 
They  are  not  all  merchants^  tho  it  would  not  be  to  their  discredit 
if  they  were,  since  commerce  is  one  of  the  chief  factors  in 
Among  the  civilization.  They  are  identified  with  every 
Cultured.  profession  and  every  field  of  honest  toil.  They 
number  in  their  ranks  poets,  philosophers,  scientists,  artists, 
litterateurs,  financiers,  statesmen,  mechanics,  and  day-laborers. 

In  their  family  relations  you  will  find  the  Jews  to  be  good 
husbands  and  wives,  tender  fathers  and  mothers,  obedient  sons 
and  daughters,  loving  brothers  and  sisters.  Socially  they  are 
friendly,  sympathetic,  hospitable,  faithful  to  the  friend,  and 
well-wishing  to  all.  The  Jews  are  not  afflicted  with  the  leprosy 
of  intolerance.  There  is  no  such  thing  among  the  Jews  as  an 
ill  feeling  against  the  people  of  other  creeds.  They  do  not 
regard  themselves  as  the  children  of  God  and  all  nations  as 
rubbish  and  scum.  At  the  opening  of  the  Bible  God  does  not 
appear  as  the  God  of  the  Jews  but  of  the  universe.  The 
"golden  rule"  is  of  Mosaic  origin. 

That  there  are  many  vicious  Jews,  who  have  no  other  am- 
bition than  to  acquire  wealth  and  seek  happiness  in  the  avenues 
of  worldliness,  the  Jewish  people  are  not  ashamed  to  admit. 
Let  the  sect  that  is  free  from  malicious  individuals  professing 
its  creed  throw  the  stone!  The  sun  has  dark  spots,  gold  has 
its  dross,  the  diamond  its  flaw,  man  his  weakness,  and  every 
large  body  of  men  has  an  element  that  is  full  of  blemish  and 
iniquity.  Should  the  Jews  be  an  exception  to  the  rule?  But 
to  throw  avarice  and  infidelity  at  the  door  of  the  Jews  as  a 
class,  as  a  people,  is  most  unjust,  most  cruel,  and  should  for  the 
sake  of  Christianity  be  stigmatized  as  unchrislian.  Had  the 
Jews  been  as  they  are  painted  by  their  enemies,  they  would 
have  been  wiped  out  of  existence  long  ago,  because  sensuality 
is  no  armor  against  temptation,    worldliness  is  no  tonic   that 


SKETCHES    OF    JUDAISM.  573 

tends  to  prolong  life,  and  avarice  is  an  altar  upon  which  the 
spiritual  is  sacrificed  in  adoration  of  Mammon.  For  over  two 
thousand  years  the  Jews  had  the  alternative  either  to  keep  up 
Judaism  and  suffer  for  it,  or  to  abandon  it  and  live  in  peace. 
To-day,  even,  there  are  thousands  of  Jews  whose  fate  would  be 
pleasanter  and  less  burdensome  if  they  could  be  persuaded  to 
seek  convenience  outside  of  the  pale. 

Why  have  the  Greeks  disappeared  from  the  face  of  the 
earth?  They  were  decidedly  a  gifted  people.  Their  song,  how 
charming!  Their  philosophy,  how  musical!  Their  statuary, 
how  beautiful !  Yet  they  left  the  stage  of  history  after  glitter- 
ing a  short  period  upon  it,  and  were  heard  no  more.  Why? 
Because  they  sought  the  sensual  and  lived  for  the  temporal. 
In  favorable  circumstances  they  sported  with  their  nude  gods, 
and  enjoyed  the  frolics  of  their  merry  ideas;  but  when  the  tide 
of  foreign  influences  came  upon  them  they  weakened  and  pros- 
trated themselves  before  the  new  master.  The  same  holds 
good  of  the  Romans  and  the  other  nations  who  at  one  time  or 
other  attained  tremendous  sway  and  frightened  and  oppressed 
the  world  for  a  brief  period,  and  now  are  sleeping  in  the  sepul- 
chre of  ages.  Worldliness  is  no  redeeming  power,  but  a  stum- 
bling-block, to  nations  as  well  as  to  individuals,  a  burning 
fever  that  feeds  upon  vitality,  and  tho  it  manifest  great  strength 
and  a  rosy  color  for  a  while  ends  most  fatally  in  the  extinction 
of  the  life  to  which  it  has  lent  such  a  dazzling  appearance. 

The  Jews  survive  the  mightiest  nations  and  the  most  potent 
dynasties  because  they  never  dropped  the  hem  of  the  garment 
of  Him  who  is  everlasting,  because  they  lived  for  truth,  for 
an  immortal  idea.  Religion  was  the  fountain  of  their  salvation, 
and  God,  not  the  world,  was  their  master,  their  support,  their 
rock  and  shield.  They  made  the  worldly  subordinate  to  the 
spiritual;  the  earthly  to  what  is  divine  in  man.  They  do  not 
expect  to  be  congratulated  upon  the  religious  victories  which 
they  have  achieved  in  the  history  of  man,  but  they  have  a 
right  to  insist  upon  fair  dealing  and  just  treatment.  Mercy  is  not 
the  thing  they  look  for  at  the  tribunal  of  denominational  opin- 
ion.    Mercy  is  the  attribute  that  well  becomes  the  Supreme 

Justice         Judge   above;    and  if  we  mortals  have  a  spark 

Demanded.      of    that    heavenly    possession,   let    the   criminal 

and  wrongdoer  be   treated    to   the   pleasantness   of   it.       The 

Jews    demand   justice.      Let    the    various  sects    try   to    know 


574 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


and  to  understand  one  another  better,  and  base  opinion  upon 
facts. 

Measures  like  the  one  which  the  venerable  compiler  of  this 
book  has  adopted  aid  in  bringing  about  a  better  acquaintance 
and  correcter  judgment  in  the  ranks  of  religion.  May  God 
bless  the  sweet  old  man  for  his  noble  attempt! 


SECTION    SECOND. 
Jews  and  Judaism  in   America. 

By  Max  J.  Kohler,  A.M.,  LL.B. 

The  history  and  status  of  the  Jews  have  for  many  years 
been  subjects  of  interest  to  the  public  at  large,  far  in  excess  of 
what  the  mere  number  of  adherents  of  their  faith  would  war- 
rant. The  total  number  of  Jews  on  the  face  of  the  globe  to-day 
is  probably  about  seven  millions,  a  number  which  may  well  be 
regarded  as  the  maximum  of  adherents  that  their  creed  has 
ever  had;  yet  how  low  that  figure  appears  compared  to  the 
numbers  claimed  by  all  of  the  other  leading  religions  of  the 
world!  The  historian  of  Judaism,  therefore,  especially  if  of 
another  faith,  has  felt  called  upon  to  account  in  other  ways  than 
by  their  numerical  strength  for  this  continuing  interest  in  the 
fate  of  the  chosen  people.  Thus,  as  long  ago  as  the  beginning 
of  the  eighteenth  century,  a  French  clergyman  emphasized  in 
his  history  of  the  Jews  their  survival  throughout  the  ages  as 
itself  a  miracle,  justifying  a  study  of  the  post-biblical  history  of 
that  people.  Others  have  been  content  to  regard  Jewish  his- 
tory as  of  interest  chiefly  because  that  religion  gave  birth  to  the 
other  two  leading  religions  of  the  civilized  world,  Christianity 
and  Mohammedanism,  thus  ignoring  the  later  history  and  con- 
tinuing mission  of  the  Jew.  Still  others,  like  Renan,  have 
eagerly  turned  to  the  study  of  Jewish  history  as  "one  of  the 
three  histories  of  prime  interest,  constituting,  with  Greek  and 
Roman  history,  the  history  of  civilization,  which  has  been  the 
result  of  the  alternate  cooperation  of  Greece,  Judah,  and  Rome." 
A  Conscious  To  the  Jew  himself,  besides  the  interest  naturally 
Mission.  attaching  to  his  own  ever-existing  activity  in 
human  affairs,  the  principal  factor  is  his  consciousness  of  his 
holy  mission  preserving  his  identity  and  integrity  throughout 


SKETCHES    OF    JUDAISM.  575 

human  history,  and  leading  him  on  to  work  out  his  divinely 
ordained  task  along  lines  of  historical  continuity  and  develop- 
ment. 

The  history  of  the  Jews  in  America  forms  an  element  in 
each  of  these  plans,  but  it  is  also  of  interest  for  additional 
reasons  peculiar  to  itself.  Our  blessed  land  was  the  first — tho 
by  gradations  and  advances  covering  many  years — to  confer 
full  civil  and  political  rights  upon  the  Jew,  and  his  history  here 
is  therefore  of  interest  as  affording  a  striking  example  of  the 
patriotism  and  good  citizenship  of  the  Jewish  residents;  for 
here  alone  for  many  years  were  there  no  denials  of  these  ordi- 
nary rights,  to  be  used  as  pretexts  for  onslaughts  on  the  Jew  for 
failing  to  distinguish  himself  in  lines  of  activity  which  bigotry 
and  prejudice  had  effectually  closed  to  him.  Here  also,  in  a 
land  where  the  beginnings  of  its  institutions  and  their  develop- 
ment are  a  matter  of  comparatively  recent  times,  the  oppor- 
tunity is  afforded  to  the  historian  of  showing  that  from  the 
start  Jews  were  active  at  every  stage  in  our  national  coloniza- 
tion and  growth.  The  history  and  status  of  the  Jews  in  America 
ought,  therefore,  to  command  the  interest  of  all  students  of 
religious  history  and  religious  liberty,  and  to  a  degree  far  in 
excess  of  their  numerical  quotas,  which  would  appear  to-day  to 
be  about  one  per  cent,  of  the  entire  population  of  our  country — a 
proportion  approximately  the  same  as  that  to  be  derived  from 
A  Race  and  a  the  religious  portion  of  our  last  national  cen- 
Sect.  sus.     Besides,    as   our   title  indicates,   the  Jews 

have  a  history  both  as  a  race  and  as  a  religious  sect,  unlike  other 
religions,  and  both  will  receive  our  attention  herein. 

The  influence  of  the  Jews  upon  America  antedates  the  dis- 
covery by  Columbus.  Jews  in  Spain  and  Portugal  made  im- 
portant contributions  to  geographical  science,  and  Columbus 
himself  had  several  Jews  with  him  upon  his  first  voyage, 
acknowledged  his  obligation  to  Jewish  scholars  with  whom  he 
had  discussed  geographical  matters,  and  employed  the  charts 
of  a  Jew  named  Abraham  Zacuto  to  guide  him  on  his  first  voy- 
age of  discovery.  So,  also,  several  influential  Jews,  by  race  at 
least,  in  Spain,  did  much  to  interest  the  Spanish  monarchs  in 
Columbus's  plans,  and  made  the  financial  advances  which  the 
voyage  required;  so  that  as  eminent  an  historical  student  as 
Prof.  Herbert  B.  Adams,  of  Johns  Hopkins  University,  was 
fully  justified  in  employing  the  rather  epigrammatic  phrase, 


576  THE    KINGDOM    OF    GOD    IN    AMERICA. 

that  "  not  jewels  but  Jews  were  the  real  financial  basis  of  the 
first  expedition  of  Columbus."  However,  the  day  before 
Columbus  left  Spain  on  his  first  voyage,  the  decree  expelling 
the  Jews  from  Spain  was  published,  as  Columbus  himself  re- 
corded. At  this  time  there  was  no  country  in  Europe  from 
which  the  Jews  were  not  either  by  law  excluded  or  in  which 
they  were  not  undergoing  persecution.  Portugal,  soon  after 
the  discovery,  followed  the  example  of  vSpain,  and  expelled  the 
Jews,  tho  not  without  first  despoiling  them ;  edicts  of  expulsion 
had  been  issued  by  England  and  France  long  before;  while  in 
other  countries  they  were  forced  to  live  in  ghettos,  or  Jewish 
quarters,  enjoyed  only  very  limited  rights,  and  were  generally 
at  the  mercy  of  the  particular  potentate  then  in  power,  and 
beyond  the  protection  of  the  law. 

The  Jews  in  the  Neiv   World. 

Under  such  circumstances  it  is  not  strange  that  the  Jews 
should  have  eagerly  turned  to  the  New  World  of  promise,  in 
the  hope  of  meeting  with  better  times.  Even  the  still  incom- 
plete and  fragmentary  investigations  of  the  historian  prove  that 
Jews  in  considerable  numbers  settled  in  the  New  World,  in  the 
West  Indies,  in  Brazil,  in  Mexico,  and  in  the  Guianas,  before 
the  middle  of  the  sixteenth  century.  But  the  Inquisition  was 
introduced  even  in  the  New  World,  and  the  Jews  were  strictly 
prohibited  by  law  from  dwelling  in  the  new  lands.  Hence  they 
found  it  advisable  to  conceal  their  faith  under  the  cloak  of 
Christianity;  tho  the  records  of  the  Inquisition  attest  to  the  fact 
that  these  "  Nuevos  Christianos,"  as  they  were  called,  were 
commonly  Marranos,  or  secret  Jews.  Still  stronger  evidence 
of  this  fact  is  afforded  by  the  history  of  Brazil,  where  these 
"  New  Christians"  immediately  threw  off  their  Christian  guise, 
when  that  country  was  conquered  by  the  Dutch  during  the  first 
half  of  the  seventeenth  century,  and  again  openly  professed 
their  religion  ;  tho  many  of  them  forfeited  their  lives  on  account 
of  their  fidelity  to  their  ancestral  faith,  when  the  Portuguese 
regained  control  and  reinstituted  the  Inquisition.  During  the 
Restricted       Dutch    occupation  they    were   confined   to   resi- 

Rights.  dence  in  Jewish  quarters,  but  in  spite  of  degrada- 
tions as  to  status  and  dress,  they  were  moderately  happy. 

But  in  the  territory  of  the  United  States  the  earliest  Jewish 


SKETCHES    OF    JUDAISM.  577 

settlement  was  made  in  New  York  city,  and  that  city  has  con- 
tinued to  be  the  largest  center  of  Jewish  population  down  to 
our  own  day,  when  it  contains  about  two  fifths  of  the  total  Jew- 
ish population  of  the  country.  Some  Jews  appear  to  have 
arrived  here  as  early  as  1652  from  Holland,  and  others  there- 
after, tho  they  attracted  attention  only  in  1654,  when  a  larger 
party  arrived  here  from  Brazil.  It  was  in  this  year  that  the 
narrow-minded  governor,  Peter  Stuyvesant,  attempted  to  expel 
them ;  but  the  commercial  activity  of  the  Jews  stood  them  in 
good  stead  in  this  emergency,  and  the  Dutch  West  India  Com- 
pany granted  to  them  the  desired  leave  to  settle  in  the  province, 
"because  of  the  considerable  loss  sustained  by  the  Jews  in  the 
taking  of  Brazil,  and  also  because  of  the  large  amount  of  capital 
which  they  have  invested  in  shares  of  this  company."  Inch  by 
inch  they  had  to  fight  for  their  rights  in  these  early  days  with 
the  local  authorities;  but  the  latter  were  finally  compelled  to 
acquiesce  in  the  Company's  grant  of  liberal  political  and  civi'l 
rights  to  the  Jews,  tho  the  latter  were  prohibited  from  entering 
the  public  service,  or  from  keeping  open  retail  shops,  and  even 
from  exercising  their  religion  in  public. 

Such  were  the  conditions  when  the  EngKsh  conquered  New 
Netherlands,  and  the  limitations  upon  the  rights  of  the  Jews 

Removal  of      continued  to  be  about  the  same  for  some  time. 

Restriction.  Almost  imperceptibly  these  restrictions  were 
permitted  to  fall  away;  so  that  by  the  time  the  first  Consti- 
tution of  the  State  of  New  York  was  adopted,  in  1777,  by 
which  the  descendants  of  Abraham  acquired  rights  in  common 
with  other  residents,  the  changes  thereby  wrought  in  their 
status  were  more  nominal  than  real.  The  limitation  upon 
their  right  to  engage  in  retail  trade  seems  to  have  been  in  part 
the  inducement  for  their  activity  in  intercolonial  trade,  for 
Jews  in  New  York  soon  engaged  in  commercial  transactions 
with  coreligionists  in  other  American  Colonies,  in  the  West 
Indies,  in  Europe  and  in  the  East,  and  frequently  not  only 
enriched  themselves,  but  also  added  materially  to  the  commer- 
cial prosperity  of  their  adopted  city  by  this  trade,  of  which  they 
were  in  many  cases  the  pioneers  and  leaders. 

Soon  after  the  Jews  settled  in  New  York,   we  meet  with 
them  also  in  other  portions  of  our  country,  where  their  experi- 
ences were  similar  to  those  of  their  coreligionists  in  New  York, 
tho    generally    somewhat    less    satisfactory.     Jewish    settlers 
37 


578  THE    KINGDOM    OF    GOD    IN    AMERICA. 

reached  Newport  as  early  as  1657,  and  Philadelphia,  Lancaster, 
Baltimore,  Richmond,  Savannah,  and  Charleston  contained 
Jewish  communities  long  before  the  Revolution. 

Already  prior  to  the  Revolution,  the  Jews  in  the  American 
Colonies  actively  participated  in  all  the  political,  intellectual, 
and  charitable  undertakings  of  the  day,  their  activity  being  by 
no  means  limited  by  creed  or  sect. 

The  Revolutionary  War  afforded  them  an  excellent  oppor- 
tunity for  manifesting  their  patriotism,  and  we  have  the  names 

Jewish  of  scores  who  risked  life  and  limb  in  the  cause 

Patriots  of  of  their  adopted  country  as  officers  and  as  privates. 
the  Revolution.  Among  their  number  were  old  men,  like  Mr. 
Gomez  of  New  York,  who  was  active  at  the  outbreak  of  the  war  in 
forming  a  company  for  service  in  spite  of  his  sixty-eight  years, 
and  who  answered  a  member  of  Congress  who  remonstrated 
with  him  on  this  score,  that  he  could  stop  a  bullet  as  well  as  a 
younger  man;  and  young  men  like  Colonels  Isaac  Franks  and 
David  S.  Franks,  who  served  as  aides  to  Washington  and  Ar- 
nold respectively,  the  latter  having  also  been  the  bearer  of  a 
copy  of  the  definite  treaty  of  peace  sent  abroad  by  Congress, 
when  signed,  to  our  ministers.  Thus  we  might  run  through  the 
list,  to  name  some  equally  active  from  each  of  the  places  where 
Jews  had  settled.  Nor  were  they  less  influential  and  patriotic 
in  giving  their  struggling  country  financial  succor,  as  witness 
such  names  as  Haym  Salomon,  the  broker  of  the  office  of 
finance,  who  was  also  financial  agent  for  France  and  Holland 
in  the  matter  of  their  loans  to  the  Government,  and  who  him- 
self loaned  the  United  States  hundreds  of  thousands  of  dollars, 
never  repaid,  tho  committees  of  Congress  repeatedly  reported 
in  favor  of  their  payment;  or  like  Isaac  Moses,  who  was  also 
one  of  Robert  Morris's  colaborers  in  raising  public  moneys  and 
maintaining  national  credit. 

Similar  remarks  are  true  of  the  subsequent  history  of  our 
country,  in  war  and  in  peace,  as  data  at  hand  amply  prove,  the 
names  of  several  thousand  Jews  who  served  during  the  Civil 
War  having  been  collected.  Jews  have  also  occupied  seats  in 
the  United  States  Senate  and  in  Congress,  have  been  attorney- 
generals  and  judges,  mayors  of  some  of  our  largest  cities,  and 
representatives  of  the  country  abroad,  and  in  short  have  attested 
to  their  integrity  and  patriotism  in  every  field.  Until  very 
recent  years,  however,  the  Jews  nowhere  formed  large  portions 


SKETCHES    OF    JUDAISM.  579 

of  the  population  in  any  district.  At  the  beginning  of  the 
Revolution,  it  has  been  estimated  there  were  about  4,000  Jews 
in  the  country,  a  number  that  had  increased  to  6,000  by  1826. 
Numerically,  therefore,  or  even  directly,  their  influence  in 
Colonial  affairs  could  not  have  been  very  great.  Indirectly, 
however,  they  exerted  an  enormous  influence;  for  it  has  been 
well  pointed  out  that  it  was  the  Hebrew  theocracy  that  served 
as  model  for  the  Puritans  in  their  establishments  of  govern- 
mental institutions,  and  it  was  to  the  sturdy,  liberty-loving. 
God-fearing  but  self-reliant  Jewish  patriarchs  as  depicted  in  the 
national  literature  of  the  Jew  that  the  early  settlers  turned  in 
their  own  struggles  for  religious  and  political  liberty. 

Progress  in  Religiotis  Liberty. 

The  stages  in  the  development  of  religious  liberty  enjoyed 
by  the  Jews  in  America  have  already  been  indicated  herein. 
From  the  beginning  of  American  history,  when  the  profession 
of  his  faith  by  the  Jew  was  not  merely  fraught  with  danger  but 
was  in  fact  punished  by  death,  in  Mexico  and  Brazil;  from  the 
normal  British  conditions  during  and  before  the  first  half  of  the 
seventeenth  century,  when  the  Jew  was  wholly  without  rights 
in  law,  and  was  by  law  excluded  from  British  soil,  and  the  pro- 
fession of  his  faith  was  blasphemy  punishable  by  death,  a  pun- 
ishment which  it  was  in  fact  proposed  to  impose  on  a  Jew  in 
Maryland  about  1650,  down  to  the  days  when  germs  of  more 
liberal  ideas  first  took  root,  as  in  Roger  Williams's  Rhode  Island 
and  in  Dutch  New  York,  we  can  mark  the  development  of  relig- 
ious liberty  in  the  New  World,  from  which  it  was  to  be  trans- 
planted to  the  Old. 

No  better  barometer  of  religious  liberty  can  be  conceived  of 
than  the  treatment  of  the  Jew  by  nations  and  ages;  for,  unlike 
the  cases  of  Catholic,  Huguenot,  or  Puritan,  the  Jewish  questions 
of  those  days  were  never  political,  but  solely  religious  and 
humanitarian  problems.  We  have  referred  to  the  gradual 
development  of  Jewish  rights  in  New  York,  where  Dutch  influ- 
ences left  so  strong  an  impress  that  the  Jews  enjoyed  greater 
liberty  than  in  any  other  American  colony.  Their  political 
rights  were  called  into  question  in  that  province  in  1737,  when 
the  narrower  English  standards  were — incorrectly  it  would  seem 
— applied,  to  deprive  the  Jews  of  the  suffrage.  In  like  man- 
ner Newport   proved  false  to  its  traditions  in   1762,   when  it 


500  THE    KINGDOM    OF    GOD    IN    AMERICA. 

declined  to  naturalize  Jews  under  the  English  Act  of  1740, 
which  expressly  authorized  their  naturalization.  In  Philadel- 
phia we  find  Jews  petitioning  the  Legislature,  soon  after  the 
Revolution,  to  sweep  away  obnoxious  test  acts,  which  barred 
their  rights  to  public  office,  and  others  working  zealously  dur- 
ing the  days  of  constitution-making  for  the  adoption  of  articles 
recognizing  the  absolute  separation  of  Church  and  State.  Here 
and  there,  as  in  Mar5'land  and  in  North  Carolina,  the  dawn  of 
the  nineteenth  century  saw  the  Jews  still  deprived  of  certain 
political  rights;  but  such  anomalies  were  soon  swept  away,  and 
the  land  over  which  the  stars  and  stripes  waved  offered  liberty, 
civil,  political,  and  religious,  to  all  who  trod  upon  it,  during  the 
last  half-century  and  forevermore.  In  the  beautiful  language 
of  America's  great  jurist,  David  Dudley  Field : 

"  I  conceive  that  the  greatest  achievement  ever  made  in  the 
cause  of  human  progress  is  the  total  separation  of  the  State 
American        from  the  Church.      If   we   had   nothing   else    to 
Separation  of    boast  of,  we  could  claim  with  justice  that,  first 
Church  and      among  the  nations,  we  of  this  country  made  it 
State.  g^^  article  of  organic  law  that  the  relations  be- 

tween man  and  his  Maker  were  a  private  concern,  into  which 
other  men  had  no  right  to  intrude.  .  .  .  Amid  all  shortcom- 
ings, it  will  remain  forever  to  the  glory  of  these  States  that 
they  allow  no  man  to  step  between  his  fellow  man  and  his 
Maker.  Clouds  and  darkness  do  often  seem  to  cover  the  land, 
but  there  is  one  rift  in  the  clouds  through  which,  to  the  mind's 
eye  at  least,  the  daylight  will  shine  as  long  as  the  world  lasts. 
This  nation  may  be  torn  into  fragments,  or  other  races  may  oc- 
cupy the  land  in  some  era  far  away,  but  the  fact  will  still  re- 
main that  there  was  a  nation  of  freemen  on  this  continent 
which  first  rent  the  shackles  that  priestly  domination  had  been 
forging  for  centuries,  and  solemnly  decreed  that  no  man  should 
dare  intercept  the  radiance  of  the  Almighty  upon  the  human 
soul." 

Development   in   Religion. 

The  pre-Revolutionary  settlers  of  Jewish  persuasion  in  the 
United  States  were  chiefly  of  Portuguese  extraction,  and  in  the 
synagogs  that  they  erected  the  Portuguese  ritual  was  natu- 
rally adopted.  Thus  a  large  majority  of  the  early  Jewish  set- 
tlers in  New  York  were  of  Spanish-Portuguese  descent,  but, 
even  in  the  beginning  of  the  eighteenth  century,  various  other 
nationalities  were  represented,  for  we  learn  that  some  Jews  had 
come  from  Poland,  Hungary,  and  Germany.     It  is  probable  that 


SKETCHES    OF    JUDAISM.  581 

immediately  after  arriving,  religious  services  were  instituted; 
but  it  is  difficult  to  prove  this  contention,  because  of  the  secrecy 
which  they  were  compelled  to  adopt  to  evade  antagonistic  laws. 
Soon  after  1685,  however,  a  congregation  with  a  regular  meet- 
ing-place was  organized,  which  has  indeed  preserved  its  cor- 
porate existence  down  to  our  own  day,  being  the  Shearith 
Israel  Congregation,  now  worshiping  in  West  19th  Street. 
In  1746  this  congregation  had  a  membership  roll  of  fifty-one, 
from  which  figure  the  Jewish  population  of  New  York  city  at 
that  period  may  be  fixed  at  about  two  hundred. 

Our  records  contain  much  data  from  which  to  infer  what 
great  sacrifices  these  pioneers  made  on  behalf  of  their  faith, 
and  how  they  overcame  difficulties  in  living  according  to  the 
tenets  of  their  religion,  particularly  in  places  where  there  were 
but  isolated  Jewish  settlers.  However,  the  absence  of  assailing 
forces  from  without  afforded  the  individual  the  fullest  liberty 
to  do  as  he  chose,  and  we  thus  have  instances,  running  back  to 
the  last  century,  of  members  of  the  younger  element  adopting 
alien  forms  and  customs  from  their  neighbors,  in  religious  as 
well  as  commercial  and  political  life,  and  thus  occasionally 
growing  somewhat  lax  in  their  religious  observances.  As  the 
birth  of  the  century  found  other  Jewish  settlers,  on  coming 
over  to  this  country,  settling  in  new  districts,  frequently  in 
isolated  cases,  the  tendency  to  laxness  and  indifference  in  relig- 
ious matters  in  such  instances  grew. 

To  counteract  such  tendencies,  numerous  attempts  were 
made  to  attach  such    persons  to  the  essentials  of    their  faith, 

Origin  of  tho  ceremonies  and  incidentals  which  failed  to 
Reform  Move-  appeal  to  them  any  longer  were  to  be  aban- 
ment.  doned.     The  earliest   of  these  attempts   of   any 

importance  was  made  in  Charleston,  by  Isaac  Harby  and  his  as- 
sociates, in  1835,  and  in  consequence  a  new  "  Reform"  congre- 
gation was  organized,  which  adopted  many  prayers  in  the 
vernacular  in  place  of  certain  Hebrew  prayers,  and  introduced 
occasional  sermons  into  the  service.  Meanwhile  Jewish  immi- 
gration to  this  country,  especially  from  German-speaking  coun- 
tries, grew,  and  the  necessity  for  adopting  measures  to  keep 
Jews  faithful  to  their  religion,  while  they  at  the  same  time  ab- 
sorbed in  the  fullest  degree  the  new  Occidental  civilization, 
into  intimate  touch  with  which  they  were  for  the  first  time 
brought,  became  obvious. 


582  THE    KINGDOM    OF    GOD    IN    AMERICA. 

About  the  middle  of  this  century  the  need  for  some  action  to 
overcome  these  recognized  conditions  of  affairs  was  frequently- 
emphasized.  Then  it  was  that  enlightened  pulpit  leaders  from 
abroad  laid  the  foundation  for  the  present  Reform  movement 
among  the  Jews ;  stirred  up  the  masses  once  more  to  enthusiasm 
for  their  faith ;  appealed  with  burning  eloquence  to  the  intel- 
lects of  their  hearers,  and  urged  them  to  be  true  conservators  of 
their  sacred  heritage,  not  by  attempting  to  perpetuate  conditions 
which  they  gladly  had  abandoned,  but  by  adopting  new  cere- 
monies and  clinging  to  such  old  ones  as  were  still  pregnant 
with  meaning  for  them,  to  give  expression  to  the  sacred  truths 
of  their  religion,  with  which  their  hearts  still  vibrated.  The 
Jewish  religion  thus  underwent  transformation,  in  that  rites 
and  ceremonies  that  may  have  lost  their  significance  for  en- 
lightened Jewish  citizens  of  the  nineteenth  century  gave  way  to 
forms  and  ceremonies  in  which  to  clothe  Jewish  truths. 

As  a  result,  new  Congregations  sprang  up  everywhere,  new 

enthusiasm  for  religious  life  was  manifested,  beautiful  shrines 

Organization    of  worship  were  erected  throughout  the  land  in 

of  Reformed     which    the   God  of   Israel  was  adored,  and  the 

Judaism.  American  Jews  entered  actively  into  every  phase 
of  our  national  life  in  common  with  their  fellow  citizens,  while 
worshiping  the  God  of  their  fathers  in  a  manner  consonant 
with  their  views  and  habits.  In  the  years  immediately  preced- 
ing the  Civil  War,  David  Einhorn,  Samuel  Adler,  Merzbacher, 
Lilienthal,  and  Isaac  M.  Wise  thus  laid  the  foundations  for 
American  Reform  Judaism,  which  to-day  counts  among  its  adher- 
ents most  of  the  intelligence  and  wealth  of  American  Judaism. 

The  Jewish  Sects. 

But  a  few  words  about  Judaism  and  its  different  sects  are 
necessary  to  understand  present  subdivisions,  especially  as  the 
National  Census  of  1890  divides  the  Jews  into  two  sects.  Ortho- 
dox and  Reformed. 

It  has  been  said  that  the  earliest  Jewish  Congregations  in 
America  adopted  the  Portuguese  ritual.  As  Jews  speaking 
The  other  languages  came  over  in  numbers,  and  each 

Orthodox.  individual  was  enabled  to  follow  his  own  pre- 
dilections, other  Congregations  were  formed,  having  different 
rituals;  but  in  matters  of  creed  these  at  first  differed  but  very 
slightly,  if  at  all,  from  the  original  Portuguese  settlers.     Each 


SKETCHES    OF    JUDAISM.  583 

Congregation  enjoyed  absolute  independence,  and  therefore  de- 
veloped along  its  own  lines,  without  being  subject  in  any  way 
to  the  control  or  the  interference  of  another  or  other  Congrega- 
tions; and  down  to  our  own  day  each  Congregation  is  autono- 
mous, except  that  in  a  few  instances,  as  in  New  York,  several 
(Russian)  Congregations  for  their  own  convenience  placed 
themselves  under  the  jurisdiction  of  a  Common  or  Chief  Rabbi, 
selected  by  themselves.  In  congregational  affairs  the  male 
members  have  control,  particular  deference,  however,  being 
paid  to  the  views  of  those  learned  in  the  law,  such  as  the  rabbis. 

As  the  term  itself  indicates,  Orthodox  Jews  are  such  as  pro- 
fessed to  adhere  to  all  the  ancient  rites  and  ceremonies  of  the 
Standard  of  Jewish  religion,  and  they  accept  as  authoritative 
Orthodoxy,  the  "  Schulchan  Aruch,"  or  Code  of  Laws  and 
Ceremonies,  compiled  by  Rabbi  Joseph  Karo  in  the  sixteenth 
century.  The  laws  and  ceremonies  enjoined  by  the  Bible  were 
explained  and  enlarged  by  the  rabbis  in  Talmudic  days,  and 
their  commentaries  written  down  from  time  to  time  after  hav- 
ing passed  from  generation  to  generation  by  tradition ;  so  that 
the  compilation  called  the  "  Schulchan  Aruch"  contained  pro- 
visions for  the  minutest  details  of  Jewish  life,  and  these  pro- 
visions the  Orthodox  Jew  accepts  as  authoritative. 

Particular  laws  and  ceremonies,  especially  as  to  worship, 
were  from  time  to  time  rejected  by  one  or  another  congrega- 
The  tion,  yet  all  those  who   in   principle  reject  any 

Reformed.  rites  or  laws  may  properly  be  called  Reformed 
Jews.  The  latter  term  is  therefore  a  very  elastic  and  com- 
prehensive one,  including  many  different  shades  of  opinion, 
and  Reformed  Jews  need  not  necessarily  have  any  views  in 
common,  except  a  common  belief  in  the  God  of  Israel  and  in 
the  sacred  mission  of  the  Jew.  Various  names  have  been 
coined  to  express  the  varying  shades  of  belief,  such  as  Con- 
servative, Reformed,  and  Radical  Jews,  which  will  be  per- 
mitted to  explain  themselves,  especially  as  no  recognized 
authoritative  definitions  of  the  terms  can  be  given.  Of  late 
years,  however,  conferences  of  Reformed  Judaism,  rabbinical 
and  also  occasionally  laic,  have'  been  held  from, time  to  time, 
to  deliberate  over  matters  of  common  interest;  but  they  have 
only  advisory  powers.  One  of  these  associations,  the  Central 
Conference  of  American  Rabbis,  is  composed  of  upward  of 
one  hundred  Reformed  Jewish  Rabbis,  with  closely  allied  views 


584  THE    KINGDOM    OF    GOD    IN    AMERICA. 

and  principles,  so  that  there  is  a  marked  tendency  at  present  in 
Reformed  Judaism  toward  concerted  action  and  uniformity. 

A  clearer  idea  of  the  principles  of  Reformed  Judaism  than  the 
above  furnishes  may  be  derived  from  a  perusal  of  the  "  Declara- 
tion of  Principles,"  adopted  on  behalf  of  Reformed  Judaism  by  a 
Declaration  of  conference  of  Rabbis  held  in  Pittsburg  in  1885, 
Principles.  which  was  called  together  by  Rev.  Dr.  K.  Kohler, 
of  New  York.  These  "  Principles"  have  been  reafifirmed  by  the 
Central  Conference  of  Rabbis  and  other  organizations: 

"  In  view  of  the  wide  divergence  of  opinion,  of  conflicting 
ideas  in  Judaism  to-day,  we,  as  representatives  of  Reform 
Judaism  in  America,  in  continuation  of  the  work  begun  in 
Philadelphia  in  1869,  unite  upon  the  following  principles: 

"First:  We  recognize  in  every  religion  an  attempt  to  grasp 
the  Infinite,  and  in  every  mode,  source,  or  book  of  Revelation 
held  sacred  in  any  religious  system  the  consciousness  of  the 
indwelling  of  God  in  man.  We  hold  that  Judaism  presents  the 
highest  conception  of  God  as  taught  in  our  Holy  Scriptures  and 
developed  and  spiritualized  by  Jewish  teachers  in  accordance 
with  the  moral  and  philosophical  progress  of  their  respective 
ages.  We  maintain  that  Judaism  preserved  and  defended  midst 
continual  struggles  and  trials  and  under  enforced  isolation  this 
God  idea  as  the  central  religious  truth  for  the  human  race. 

"  Second:  We  recognize  in  the  Bible  the  record  of  the  conse- 
cration of  the  Jewish  people  to  its  mission  as  priest  of  the  one 
God  and  value  it  as  the  most  potent  instrument  of  religious  and 
moral  instruction.  We  hold  that  the  modern  discoveries  of 
scientific  researches  in  the  domains  of  nature  and  history  are 
not  antagonistic  to  the  doctrines  of  Judaism,  the  Bible  reflect- 
ing the  primitive  ideas  of  its  own  age  and  at  times  clothing  its 
conception  of  divine  Providence  and  justice,  dealing  with  man, 
in  miraculous  narratives. 

"Third:  We  recognize  in  the  Mosaic  legislation  a  system  of 
training  the  Jewish  people  for  its  mission  during  its  national 
life  in  Palestine,  and  to-day  we  accept  as  binding  only  the 
moral  laws  and  maintain  only  such  ceremonies  as  elevate  and 
sanctify  our  lives,  but  reject  all  such  as  are  not  adapted  to  the 
views  and  habits  of  modern  civilization. 

"Fourth:  We  hold  that  all  such  Mosaic  and  rabbinical  laws 
as  regulate  diet,  priestly  purity,  and  dress,  originated  in  ages 
and  under  the  influences  of  ideas  altogether  foreign  to  our 
present  mental  and  spiritual  state.  They  fail  to  impress  the 
modern  Jew  with  a  spirit  of  priestly  holiness;  their  observance 
in  our  days  is  apt  rather  to  obstruct  than  to  further  modern 
spiritual  elevation. 

"  Fifth  :  We  recognize  in  the  modern  era  of  universal  culture 
.  of  heart  and  intellect  the  approaching  of  the  realization   of 


SKETCHES    OF    JUDAISM.  585 

Israel's  great  Messianic  hope  for  the  establishment  of  the  King- 
dom of  Truth,  Justice,  and  Peace  among  all  men.  We  consider 
ourselves  no  longer  a  nation,  but  a  religious  community,  and 
therefore  expect  neither  a  return  to  Palestine  nor  a  sacriiicial 
worship  under  the  sons  of  Aaron,  nor  the  restoration  of  any  of 
the  laws  concerning  the  Jewish  state. 

"  Sixth :  We  recognize  in  Judaism  a  progressive  religion, 
ever  striving  to  be  in  accord  with  the  postulates  of  reason.  We 
are  convinced  of  the  utmost  necessity  of  preserving  the  histori- 
cal identity  with  our  great  past.  Christianity  and  Islam  being 
daughter-religions  of  Judaism,  we  appreciate  their  Providential 
mission  to  aid  in  the  spreading  of  monotheistic  and  moral  truth. 
We  acknowledge  that  the  spirit  of  broad  humanity  of  our  age 
is  our  ally  in  the  fulfilment  of  our  mission,  and  therefore  we 
extend  the  hand  of  fellowship  to  all  who  operate  with  us  in  the 
establishment  of  the  reign  of  truth  and  righteousness  among  men. 

"  Seventh :  We  reassert  the  doctrine  of  Judaism  that  the  soul 
of  man  is  immortal,  grounding  this  belief  on  the  divine  nature 
of  the  human  spirit,  which  forever  finds  bliss  in  righteousness 
and  misery  in  wickedness.  We  reject  as  ideas  not  rooted  in 
Judaism  the  beliefs  both  in  bodily  resurrection  and  in  Gehenna 
and  Eden  (Hell  and  Paradise)  as  abodes  for  everlasting  punish- 
ment or  reward. 

"  Eighth:  In  full  accordance  with  the  spirit  of  Mosaic  legis- 
lation, which  strives  to  regulate  the  relation  between  the  rich 
and  poor,  we  deem  it  our  duty  to  participate  in  the  great  task 
of  modern  times,  to  solve,  on  the  basis  of  justice  and  righteous- 
ness, the  problems  presented  by  the  contrasts  and  evils  of  the 
present  organization  of  society." 

Several  Congregations  of  the  advanced  "reform"  character 
hold  regular  religious  services  on  Friday  evenings  or  Sunday, 
as  well  as  Saturdays,  and  one,  the  Sinai  Congregation  of  Chi- 
cago, of  which  Rev.  Dr.  E.  G.  Hirsch  is  minister,  has  abolished 
its  Saturday  service  entirely,  and  observes  the  national  day  of 
rest  as  Sabbath  instead.  A  Hebrew  Union  College  for  the 
education  of  Jewish  ministers  exists  in  Cincinnati  under  the 
presidency  of  Rev.  Dr.  Isaac  M.  Wise,  which  is  under  Reformed 
influences.  The  Orthodox  and  Conservative  Jews  maintain 
"  The  Hebrew  Theological  Seminary  "  in  New  York  city,  an 
•institution  with  similar  purposes. 

Statistics  of  Aiiierica?i   Judaism. 

It  is  very  difficult  to  give  accurate  data  as  to  the  Jewish 
population  of  the  country  in  the  past,  and  in  fact  only  one 
attempt   to   secure    American  Jewish  statistics  of  any  conse- 


586  THE    KINGDOAi    OF    GOD    IN    AMERICA. 

quence  was  made  until  the  recent  Government  Census  of  1890. 
The  exception  referred  to  was  the  collection,  between  1876- 
1880,  of  data,  under  the  authority  of  the  Board  of  Delegates  of 
American  Israelites  and  of  the  Union  of  American  Hebrew 
Congregations,  which  indicated  a  Jewish  population  in  the 
United  States  of  about  250,000.  In  this  connection  278  Congre- 
gations reported  the  number  of  members  they  had,  aggregating 
12,546  heads  of  families. 

Since  then,  the  Jewish  population  of  the  United  States  has 

more  than  doubled  itself,  the  increase  being  chiefly  due  to  the 

Later  enormous  immigration  from  Poland,  and,  within 

Immigration,  the  last  decade,  from  Russia,  on  account  of  relig- 
ious persecutions.  The  large  seaports,  particularly  New  York, 
have  received  the  newcomers,  whose  mode  of  life  and  customs 
differ  considerably  from  those  of  other  Jewish  residents.  In 
spite  of  numerous  attempts  to  Americanize  the  Russian  Jews, 
their  numbers  and  conditions  have  induced  them  to  settle  in 
certain  districts  of  our  cities  where  it  becomes  difficult  for  the 
process  of  assimilation  to  go  on;  and,  in  consequence,  our  large 
cities  have  Jewish  quarters  of  their  own  like  the  European  cities 
from  which  the  immigrants  hail.  More  than  half  of  the  Jewish 
population  of  New  York  is  composed  of  these  immigrants.  As 
the  tide  of  immigration  has  at  length  been  well-nigh  checked, 
efforts  to  do  away  with  these  unfavorable  conditions  are  dail)' 
becoming  more  successful.  In  their  religious  views,  the  Rus- 
sian Jews  are  for  the  most  part  very  orthodox ;  a  certain  sprink- 
ling of  atheistic  Anarchists  and  Socialists  among  them  manage 
to  attract  considerable  attention  from  the  public,  and  this  leads 
to  false  notions  as  to  their  real  numbers.  According  to  the 
census  of  1890,  there  are  533  Jewish  church  organizations  in 
the  United  States,  with  130,496  communicants.  Of  these  316 
organizations,  having  122  church  edifices  valued  at  $2,802,050, 
with  51,597  communicants,  are  to  be  credited  to  Orthodoxy, 
while  Reform  Judaism  counts  217  organizations,  having  179 
church  edifices  valued  at  $6,952,225,  with  72,899  communicants. 
These  figures  tend  to  show  that  the  Reformed  Jews  outnumber 

Comparative     the  Orthodox,  but  this  is  probably  an  erroneous 
Numbers.        deduction,  for  the  returns,  particularly  from  the 
Orthodox  Russian  immigrants,  were  very  meager  and  incom- 
plete, and  the  Orthodox  are  no  doubt  in  a  majority  to-day. 

Each  Congregation  has  a  Sabbath-school  connected  with  it. 


SKETCHES    OF    JUDAISM.  587 

for  the  religious  education  of  the  young,  while  secular  educa- 
tion is  obtained  in  public  and  private  schools.  There  are  also 
Hebrew  Free  Schools  in  the  large  cities,  for  the  religious  edu- 
cation of  poor  Jewish  children,  and  also  trade-  and  technical- 
schools  for  the  same  classes. 

Jewish  charities  in  New  York  city  can  be  traced  back  to  the 
beginning  of  the  last  century;  and  the  same  coincidence  be- 

Jewish  tween  the  foundation  of  religious  and  charitable 

Charities.  organizations  mark  the  history  of  the  Jews  in 
other  cities.  The  Jewish  charities  of  New  York  are  monu- 
mental, and  have  frequently  been  characterized  by  non- 
Jewish  authorities  as  the  best  conducted  and  most  compre- 
hensive in  the  world.  The  Mt.  Sinai  Hospital  and  the  newly 
founded  Lebanon  Hospital,  the  Montefiore  Home  for  Chronic 
Invalids,  the  Home  for  Aged  and  Infirm  Hebrews,  the  He- 
brew Orphan  Asylum,  the  Sheltering  Guardian  Society,  the 
Hebrew  Free  Schools,  the  Baron  de  Hirsch  Schools,  the  He- 
brew Technical  Institute,  the  United  Hebrew  Charities,  and 
the  charitable  society  connected  with  each  temple,  while  far 
from  exhausting  the  list  of  New  York  Jewish  charities,  give 
some  idea  of  the  activity  of  the  Jews  in  this  direction,  by 
which  upward  of  a  million  dollars  per  year  are  distributed 
in  organized  charity.  The  Jews  in  other  cities  have  founded 
the  same  number  of  institutions,  relatively  speaking.  It 
would  be  quite  beyond  the  scope  of  the  present  paper  to  enu- 
merate the  other  different  organizations,  national  or  local, 
founded  by  Jews  throughout  the  United  States;  suffice  it 
to  say  that  they  embrace  almost  every  department,  religious, 
fraternal,  benevolent,  literary,  and  scientific.  Worthy  of  special 
mention  are  the  Young  Men's  Hebrew  Associations,  the  Na- 
tional Council  of  Jewish  Women,  the  Independent  Order  B'nai 
Berith,  the  Free  Sons  of  Israel,  the  American  Jewish  Publica- 
tion Society,  the  American  Jewish  Historical  Society,  and 
scores  of  other  organizations. 

The  Census  of  1890  shows  that  there  are  Jewish  residents  in 
every  State  of  the  Union,  but  the  great  majority  are  in  New 
York,  Illinois,  Ohio,  Pennsylvania,  California,  Missouri,  New 
Jews  in  all  Jersey,  Michigan,  Indiana,  Maryland,  Louisiana, 
the  States.  and  Alabama,  these  States  being  named  in  de- 
scending scale  in  the  order  of  Jewish  population.  From  this  it 
will  appear  that  the  Jews  are  most  numerous  in  the  States  con- 


588 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


taining  our  largest  cities,  the  great  majority  of  them  preferring 
city  to  rural  life.  In  New  York  city,  according  to  careful 
estimates,  there  are  about  225,000  Jews.  For  these  reasons  the 
non-Jewish  inhabitants  of  the  large  cities  are  apt  to  over- 
estimate the  Jewish  population  of  the  country,  while  the  rural 
inhabitants  are  apt  to  underestimate  the  number  very  much. 

While  the  Jews  have  been  interested  and  active  in  political 
life  everywhere,  they  have  been  numerous  enough  only  in  a 
In  Various  Po-  few  cities  to  form  an  appreciable  portion  of  the 
litical  Parties,  voting  population;  and  even  there  the  efforts  of 
self-seeking  politicians  to  control  an  imaginary  "  solid  Jewish 
vote"  have  never  been  successful,  the  Jews  being  quite  equally 
distributed  among  the  principal  parties. 

Some  interesting  statistical  data  were  secured  as  a  result  of 
a  special  inquiry  as  to  the  Vital  Statistics  of  the  American 
Jews,  undertaken  in  connection  with  the  Census  of  1890.  From 
records  regarding  10,618  Jewish  families,  including  60,630  per- 
sons, it  appeared  that  19,890  persons  were  born  abroad;  but  of 
the  remaining  40,666  born  in  the  United  States,  36,772  had 
parents,  one  or  both  of  whom  were  foreign-born.  As  regards 
the  male  population  above  15  years  of  age  18,031  reported  a 
definite  occupation,  distributed  as  follows:  lawyers,  285;  phys- 
icians, 173;  teachers  and  literary  men,  388;  accountants,  iDOok- 
keepers,  and  clerks,  3,041;  bankers,  brokers,  and  officials  of 
companies,  422;  wholesale  merchants  and  dealers,  2,147;  com- 
mercial travelers,  1,797;  retail  dealers,  5,977;  cigar-makers,  183; 
jewelers,  387;  tailors,  534;  farmers,  iii,etc. 

The  writer  from  whom  we  quote  these  figures.  Dr.  John  S. 
Billings,  accounts  for  Jewish  partial  immunities  from  certain 
diseases  and  other  peculiarities  of  vital  statistics  as  due  to 
racial  tendencies,  and  he  concludes: 

"  In  Europe  the  Jews  have  been  kept  apart  from  other  races, 
partly  by  religious  and  other  ties  acting  from  within,  and 
partly  by  compressive  persecution  arising  from  without.  In 
this  country  both  of  these  causes  of  segregation,  and  of  conse- 
quent hereditary  transmissions  of  physiological  peculiarities, 
are  becoming  weaker;  the  latter  much  more  so  than  the  former." 

In  fact,  the  tendencies  of  American  life,  especially  in  its 
commercial  aspects,  all  work  toward  the  destruction  of  racial 
peculiarities  on  the  part  of  the  Jews,  so  that  the  Jew  in  the 
United  States  is  becoming  absolutely  American,  instead  of 
remaining  a  Hebrew,  the  term  "Jew"  becoming  every  day 
more  a  distinctively  religious  designation  for  the  religious 
views  of  this  sect  of  American  citizens. 


<^i=^S«^^ 


CHAPTER   EIGHTH. 

THE   METHODIST    EPISCOPAL   CHURCH. 

Methodism,  the  product  of  the  Wesloyan  movement,  in 
many  respects  the  greatest  revival  and  reform  movement  of 
modern  times,  has  been  from  the  beginning  synonymous  with 
vital  piety  and  earnest  work  for  salvation,  and  retains  its  right 
to  the  name  with  its  full  meaning  only  on  that  basis.  It  has 
become  subdivided  in  this  country  (as  well  as  abroad) — as  will 
be  seen  by  the  Table  of  Religious  Statistics  at  the  opening  of 
Part  Second — into  many  branches,  differing  in  polity  or  other 
less  essential  matters,  but  in  substantial  agreement  regarding 
the  great  features  of  the  Wesleyan  doctrines.  The  papers  fol- 
lowing give : 

1.  A  view  of  the  Revival  and  Missionary  Work  of  the 
Methodist  Episcopal  Church  (North)  in  the  United  States. 

2.  A  sketch  of  the  Origin  and  Growth  of  the  Missionary  So- 
ciety of  the  Methodist  Episcopal  Church,  with  a  glance  at  some 
of  its  present  foreign  work. 

SECTION   FIRST. 

The  Methodist  Episcopal  Church,   Especially  in   its 
Revival  Features. 

By  Rev.  David  H.  Ela,  D.B.,  Natick,  Mass. 

While  the  Methodist  Episcopal  Church  has  been  through  all 
its  history  a  revival  church,  and  its  ministry  a  revival  ministry, 
Essentially      it  has  for  that  very  reason  had  relatively  fewer 
a  Revival        professional    evangelists    than    other  denomina- 
Church.         tions.     Methodism  began  its  work   in   revivals. 
Its  first  ministers  were  simply  and  only  lay  evangelists.     Its 
organization  was  necessitated  by  the  results  of  revival  preach- 
ing.    Every  local  church  has  sprung  from  a  great  revival,  or 
received    its    shaping    and   the   reinforcement   which   gave   it 

589 


59©  THE    KINGDOM    OF    GOD    IN    AMERICA. 

character  and  standing  in  the  community  from  some  marked 
ingathering  of  revival  fruit.  Its  early  itinerants  remained  or- 
dinarily but  one  year  in  a  place,  often  for  a  less  time.  But  in 
any  case  a  revival  was  expected,  and  success  meant  always  a 
revival. 

Men  there  were  in  the  ministry  of  especial  talent  for  evan- 
gelistic work,  and  distinguished  for  their  success  in  revivals, 
The  Pioneer  but  the  regular  itinerancy  gave  ample  oppor- 
Missionaries.  tunity  for  their  work,  and  the  demands  of  the 
circuits  were  such  as  to  make  unnecessary  any  stepping  aside 
from  the  pastoral  relation.  Indeed,  by  the  necessities  of  the 
case  a  regular  itinerant  was  simply  a  traveling  evangelist. 
He  preached  in  a  dozen  places  every  month.  His  quarterly 
meetings  w^ere  special  services,  which  gathered  people  from  a 
wide  section  of  country.  Any  manifestation  of  local  interest 
was  followed  up  by  a  "protracted  meeting"  in  which  neighbor- 
ing itinerants  would  be  called  in  to  aid  and  minister.  It  would 
not  be  true  to  say  that  there  were  no  evangelists,  but  there  were 
few  who  went  from  church  to  church  as  at  the  present  day  with- 
out pastoral  charge.  Rather  the  minister  whose  zeal  overran 
the  circuit  bounds  was  appointed  to  some  unmapped  territory 
when  he  was  free  to  choose  place,  time,  and  manner  of  work. 
Not  infrequently  at  the  conferences  men,  often  the  ablest  and 
most  efficient,  in  answer  to  the  bishop's  call,  volunteered  for 
such  pioneer  work,  or  themselves  sought  appointment  to  un- 
occupied fields.  In  this  way  Jesse  Lee  went  first  to  New  Eng- 
land, and  his  first  church  in  Massachusetts  was  organized  in 
Lynn  as  the  result  of  a  revival  at  the  beginning  of  his  preach- 
ing there  in  1791. 

Every  local  preacher  regarded  himself,  and  was  held  by  the 
church,  as  an  evangelist  subject  to  call  for  service  without  pay, 
The  Local  and  especially  in  the  West  his  home  became  a  cen- 
Preachers.  ter  of  religious  influence  and  a  preaching-place. 
Very  many  of  the  local  preachers  were  from  the  ranks  of  the 
itinerants. who  had  located  because  the  responsibilities  of  fami- 
lies made  it  impossible  to  take  the  long  journeying  incident  to 
the  circuit  work.  Indeed,  in  the  early  days  of  the  itinerancy  it 
was  expected  and  was  true  in  most  cases  that  if  an  itinerant 
married  he  would  very  shortly  locate.  In  this  way  many  of 
the  ablest  preachers  in  the  work  came  into  the  local  ranks. 
But  they  did  not  cease  to  preach  when  located.     On  the  con- 


THE    METHODIST    EPISCOPAL    CHURCH.  59I 

trary,  while  supporting  families  by  business  or  labor  they 
jjreached  constantly,  filling  appointments  on  the  circuits  in  aid 
of  the  circuit  preacher,  but  without  compensation,  or  opening 
up  new  work  in  neglected  fields.  They  were  the  assistants  in 
seasons  of  revival,  the  evangelists  to  whom  the  circuit  preacher 
turned,  and  never  in  vain,  when  the  harvest-time  came.  Not 
a  few  of  them  migrating  to  the  new  Territories  became  the  re- 
ligious pioneers.  They  preached  in  the  new  settlement,  they 
gathered  their  neighbors  into  classes  and  societies;  they  led 
many  of  the  wayward  to  Christ  and  salvation.  Not  infrequently 
they  sent  the  call  for  help  to  the  itinerant,  or  prepared  him  a 
welcome  when  he  penetrated  to  the  newest  settlement.  In 
those  early  days  the  local  preachers  were  far  more  numerous 
than  the  itinerants,  for  it  may  be  said  that  the  evangelists  were 
more  numerous  than  the  regular  ministry.  In  many  cases,  the 
locations  were  but  temporary,  the  preacher  reentering  the  Con- 
ference when  circumstances  permitted. 

The  Christianizing  of  the  country  west  of  the  Alleghanies 
was  by   itinerant   evangelists   who    sought   out   the   scattered 

The  Itinerant  settlements  and  preached  to  them  the  Gospel  of 
Evangelist,  salvation.  It  was  only  about  ten  years  after 
Daniel  Boone  penetrated  the  wilderness  of  Kentucky  that  the 
itinerant  preacher  found  his  way  into  that  country.  The  pio- 
neer bishop,  Francis  Asbury,  the  most  extraordinary  evange- 
list of  America,  crossed  the  Alleghany  Mountains  into  Tennessee 
in  1787  and  began  the  work  which  resulted  so  largely  in  Chris- 
tianizing the  West.  The  early  settlements  were  largely  com- 
posed of  adventurers,  many  of  whom  were  fugitives  from  justice, 
not  a  few  having  left  families  as  well  as  debts  and  crimes 
behind  them  east  of  the  mountains.  No  church  has  been 
formed,  no  settled  ministry  has  been  established.  In  their 
poverty  the  people  were  in  no  condition  to  hold  out  induce- 
ments to  ministers  to  settle  among  them — unless  it  were  their 
own  desperate  need.  In  1800  the  pioneer  evangelists  reported 
2,484  church-members  in  Tennessee  and  Kentucky.  In  1810 
they  numbered  west  of  the  mountains  22,904;  in  1815  they 
were  44,500;  in  1820,  66,374;  in  1825,  114,447 ;  in  1830,  177,150. 
The  annual  increase  of  members  varied  in  this  time  from  200 
to  16,500.     The  average  annual  increase  from  1800  to  18 10  was 

2,000;  from  1810  to  1820,  4,400;  from  1820  to  1830,  11,000. 
While  there  was  immense  immigration  into  the  new  Territories 


592 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


from  the  older  States,  the  growth  of  church-membership  was 
very  little  by  transfer  of  membership,  but  mainly  by  profession 
of  faith.  It  follows,  therefore,  that  the  new  country  was  the 
scene  of  almost  constant  revival. 

Period  of   Camp-Meeting   Ageficy. 

One  of  the  most  important  revival  agencies  in  the  West  was 
the  camp-meeting.  Tho  scarcely  ever  thought  of  as  a  part  of 
the  evangelistic  method,  the  camp-meeting  was  really  nothing 
else.  The  generally  accepted  statement  as  to  the  beginning  of 
camp-meetings  is  that  they  originated  in  the  West  and  that  the 
first  was  held  in  1799  on  the  bank  of  Red  River,  Kentucky.  A 
wonderful  outpouring  of  the  Spirit  attended  a  sacramental  ser- 
vice in  the  Presbyterian  Church,  in  which  Presbyterians  and 
Methodists  united  under  the  leadership  of  Revs.  Messrs.  Hodges 
and  William  McGee,  Presbyterian,  and  John  McGee,  Metho- 
dist. Report  of  the  meeting  being  noised  abroad  the  people 
came  together  in  such  numbers  that  the  house  could  not  hold 
them,  and  the  congregation  adjourned  to  the  grove  where  a  rude 
pulpit  was  erected.  Of  this  meeting  Rev.  John  McGee  records 
that  the  three  ministers  preached  alternately;  that  under  the 
preaching  of  Mr.  Hodges  the  people  began  to  shout;  that  the 
same  day  while  Mr.  McGee  was  preaching  many  of  the  people 
fell  prostrate  and  large  numbers  were  converted.  This  was 
undoubtedly  the  beginning  of  camp-meetings  west  of  the  moun- 
tains. 

But  there  is  evidence  that  the  camp-meeting  had  an  earlier 
origin  and  a  more  gradual  development.  It  was  in  fact  but 
the  outgrowth  of  the  grove-meetings  east  of  the  mountains  in 
sections  where  there  were  no  meeting-houses,  or  where  they 
were  too  small  to  receive  the  crowds  drawn  together  on  special 
occasions.  One  such  was  held  in  Lincoln  county,  N.  C, 
as  early  as  1791,  and  in  1794  a  regular  camp-meeting  was 
held,  continuing  several  days  and  nights.  Among  the  minis- 
ters present  at  this  meeting  were  Daniel  Asbury  and  William 
McKendree,  afterward  bishop  of  the  Methodist  Church,  and  Dr. 
James  Hall,  Presbyterian.  Three  hundred  conversions  were 
reported.  Another  union  meeting  was  held  at  Bethel,  N.  C, 
in  1795,  ^t  which  hundreds  were  converted.  John  McGee  was 
associated  with  Daniel  Asbury  in  North  Carolina,  and  must 
have  been  familiar  with  these  services.     Later  he  removed  to 


THE    METHODIST    EPISCOPAL    CHURCH.  593 

Tennessee  and  was  one  of  the  originators  of  the  camp-meeting 
there.  The  results  of  the  first  meeting  were  such  as  to  suggest 
the  holding  of  others  in  different  localities.  In  this  way  the 
camp-meeting  became  an  established  institution  and  a  favorite 
method  of  evangelism. 

Especially,  and  later  almost  exclusively,  among  the  Metho- 
dists these  meetings  became  annual  revival  services,  gathering 

Annual  attendants  from  many  scattered  churches  as  well 
Services.  as  vast  numbers  of  the  irreligious,  and  not  a 
few  of  the  desperately  wicked  who  frequented  the  frontier  settle- 
ments. They  brought  out  the  ablest  preachers  and  the  most 
successful  evangelists.  Often  the  Methodist  Conferences  were 
held  at  or  near  the  camp-grounds,  thus  securing  a  concentration 
of  a  strong  force  of  workers.  Bishop  Asbury  himself  was  no- 
where more  at  home  than  on  the  camp-ground,  and  nowhere 
more  welcome,  more  eloquent,  or  more  effective  as  a  soul- 
winner.  Here  as  a  mighty  general  he  marshaled  his  forces, 
and  with  marvelous  power  led  his  army  to  victory. 

Asbury  has  left  us  in  his  journal  a  picture  of  one  of  the 
earliest  of  these  union  camp-meetings  in  1800,  near  Drake's 

Picture  Creek  meeting-house,  Tennessee,  at  which  he 
by  Asbury.  was  present  with  Bishop  Whatcoat  and  William 
McKendree,  afterward  bishop.  Two  thousand  people  were 
present  on  Sunday,  he  says,  and  adds: 

"  Yesterday,  and  especially  during  the  night,  were  wit- 
nessed scenes  of  deep  interest.  The  stand  was  in  the  open  air, 
embosomed  in  a  wood  of  lofty  beech-trees.  The  ministers  of 
God,  Methodists  and  Presbyterians,  united  their  labors  and 
mingled  with  the  childlike  simplicity  of  primitive  times. 
Fires  blazing  here  and  there  dispelled  the  darkness,  and  shouts 
of  the  redeemed  captives  and  the  cries  of  precious  souls,  strug- 
gling into  life,  broke  the  silence  of  midnight." 

His  lieutenants  were  hardly  inferior  to  their  leader  in  this 
work.     One  of  them  boasted  in  his  old  age  that  he  had  super- 
Typical         intended  a  hundred  and  thirty  camp-meetings — 
Scenes,         how  many  others  he  had  attended  is  not  recorded, 
though,  doubtless  very  many.     Among  the  many  meetings  of 
which    more   or  less   complete    records   have   been  preserved 
may  be   mentioned   that   at   Muddy  Creek— the  second  camp- 
meeting  in   the    West — at   which   about    40   souls    were   con- 
verted.    A    little    later  there  was   one   at  the   Ridge,  when 
38 


594 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


there  was  much  excitement;  many  fell  prostrate  to  the  ground, 
and  the  mingled  sounds  of  groaning,  praying,  and  shouting 
seemed  strange  confusion  to  the  lookers-on.  Some  persons 
fled  affrighted  from  the  ground,  only  to  return  to  seek  and 
rejoice  in  salvation.  Over  loo  were  here  converted.  At  Desha's 
near  Cumberland  River  a  congregation  estimated  at  10,000 
assembled.  The  meeting  was  attended  with  deep  conviction 
of  sin,  and  some  strange  overpowering  influences,  under 
which  the  people  fell  to  the  ground  as  tho  swept  by  a  tornado, 
and  again  rose  up  to  praise  God  with  wonderful  eloquence — 
small,  home-bred'  boys,  the  historian  records,  being  among  the 
most  eloquent  witnesses.  Hundreds  were  converted.  At  Cob- 
bins  Creek  the  attendance  was  supposed  to  be  20,000.  By  181 2 
the  camp-meeting  had  become  an  established  institution  from 
Delaware  to  Georgia  and  westward  to  the  frontier.  Indeed,  the 
first  recorded  revivals  in  Indiana  and  Missouri,  if  not  the  first 
church  organization,  was  the  fruit  of  camp-meetings.  A  camp- 
meeting  without  conversions  was  a  failure.  In  some  cases 
hundreds  were  converted  in  a  day.  It  is  recorded  of  several 
that  every  person  present  professed  to  be  converted.  In  not  a 
few  instances  many  persons  were  physically  prostrated  under 
the  power  of  conviction.  At  Cobbins  Creek,  before  referred  to, 
under  the  preaching  of  a  Presbyterian  minister  3,000  persons 
fell  to  the  ground. 

Other  strange  and   less  profitable  physical  manifestations 
attended  the  excitement  of  the  camp-meetings.     The  nervous 

,,^.  ,  ,  ,,  affections,  popularly  known  as  the  "jerks"  (of 
"The  Jerks."  ^1,  1         i.  • 

which    an   account  has   already  been   given  on 

page  56) — the  involuntary  and  uncontrollable  jerking  and 
twitching  of  the  arms,  legs,  neck,  and  other  parts  of  the  body 
of  hundreds  at  a  time  in  a  great  congregation, — and  other 
similar  affections,  first  made  their  appearance  at  one  of  the 
union  camp-meetings.  Believers  and  unbelievers  were  alike 
attacked.  It  is  not  necessary  here  to  consider  the  nature  or 
the  causes  of  these  phenomena,  but  it  may  be  noted  that 
similar  manifestations  have  attended  other  great  religious  ex- 
citements in  England  and  in  this  country,  notably  in  the 
"great  awakening"  in  which  Jonathan  Edwards  was  the  most 
prominent  leader.  They  were  more  frequent  under  the  calm 
and  thoughtful  preaching  of  Wesley  than  under  the  dramatic 
eloquence  of  Whitefield. 


THE    METHODIST    EPISCOPAL    CHURCH.  595 


Ca7np-Meetings   in    the    Western    States. 

In  1820  there  was  a  series  of  camp-meetings  in  Tennessee  at- 
tended with  extensive  revivals.  On  Nashville  and  Lebanon 
circuits  the  meeting  held  in  June  resulted  in  300  additions  to 
the  church.  In  July  a  meeting  at  Center  meeting-house  was 
attended  by  5,000  people.  On  the  first  day  80  seekers  presented 
themselves.  The  second  day  there  was  preaching  at  sunrise  at 
eight,  ten,  eleven,  and  three  o'clock,  after  which  the  feeling 
was  such  that  preaching  gave  place  to  prayer  and  praise.  Sun- 
day for  the  same  reason  there  was  no  preaching  afternoon. 
Two  hundred  professed  conversion  before  the  close  on  Tuesday, 
and  the  whole  congregation  pledged  themselves  to  seek  relig- 
ion. This  was  the  beginning  of  a  revival  which  extended  a 
hundred  miles  in  a  single  week.  August  3  a  great  meeting 
began  on  Bedford  circuit  with  still  larger  attendance.  Two 
stands  were  erected  for  services.  On  Sunday  the  excitement 
was  too  great  for  preaching  after  ten  o'clock.  A  riotous  crowd 
under  the  lead  of  a  noted  rough  planned  to  carry  on  a  mock 
camp-meeting  near-by,  but  their  class-leader  was  converted 
before  they  were  fairly  under  way.  Two  hundred  and  fifty 
were  converted  at  this  meeting.  Lebanon  circuit,  Nashville 
circuit,  and  Richmond  circuit  each  held  meetings  in  August  in 
which  300  were  converted.  In  September  Stone  River  circuit 
gathered  great  numbers  for  a  camp-meeting.  Many  converts 
from  other  meetings  attended.  More  than  350  professed  con- 
version at  this  meeting,  and  at  its  closing  service  the  sacrament 
of  the  Lord's  Supper  was  administered  to  600  communicants. 
It  is  noted  that  in  these  meetings  of  1820,  while  there  was  deep 
feeling  and  much  excitement,  there  was  no  appearance  of  the 
"jerks"  or  of  similar  affections.  The  increase  of  members  on 
Nashville  District  was  nearly  2,000. 

The  great  revival  period  in  the  West  and  the  remarkable 
growth  of  the  churches  are  coincident  with  the  establi.shment 
Increase  by  of  camp-meetings.  Especially  was  this  true  of 
this  Agency,  the  Methodist  Church,  whose  wonderful  increase 
of  150,000  members  west  of  the  mountains  occurred  between 
1810  and  1830,  just  at  the  time  when  that  church  was  pushing 
camp-meeting  revival  work  most  vigorously.  The  year  1820 
showed  the  remarkable  increase  of  over  16,000. 


596  THE    KINGDOM    OF    GOD    IN    AMERICA. 


Camp-Meetings  in  the  Eastern  States. 

In  the  Eastern  States  also  the  camp-meeting  was  early  intro- 
duced, and  tho  never  so  generally  adopted  became  an  impor- 
tant evangelistic  agency.  In  many  sections  the  meetings  were 
migratory,  being  held  in  different  localities  from  year  to  year. 
In  others  the  meetings  became  fixed  in  one  place,  and  the 
churches  were  accustomed  to  gather  annually  as  to  their  Feast 
of  Tabernacles  or  their  Pentecost.  But  always  while  the  spirit- 
ual uplift  and  enthusing  of  the  church  was  expected,  intense 
effort  was  put  forth  for  the  conversion  of  sinners,  and  no  camp- 
meeting  was  counted  a  success  which  did  not  gather  its  score 
if  not  hundreds  of  converts.  In  Maine  a  gracious  revival  fol- 
lowed a  camp-meeting  held  at  Ovington  in  1821,  in  which  150 
joined  the  church.  The  same  year  at  Barre,  Vt. ,  camp-meeting, 
100  were  converted.  In  Wellfleet,  Truro,  and  Eastham,  182 1, 
a  blessed  revival  occurred — remarkable  for  its  rapid  movements. 
One  hundred  were  converted  in  Truro  in  a  single  week,  and  400 
conversions  resulted  in  all. 

A  greatly  successful  camp-meeting  was  held  at  Tuckahoe, 
N.  Y.,  in  1805.  Bishop  Asbury,  whose  wide  experience  and 
successful  labors  in  camp-meetings  have  been  already  noticed, 
said  it  exceeded  any  meeting  he  had  ever  attended.  Not  only 
were  great  numbers  converted  at  the  meeting,  but  the  revival 
spirit  was  carried  to  churches  in  all  directions  and  continued  in 
some  cases  for  years.  Brooklyn,  N.  Y. ,  church  added  nearly 
200  to  its  membership  in  two  years,  nearly  trebling  its  numbers. 
From  this  camp-meeting  also  seems  to  have  come  the  seeds  of 
revival  which  sprang  up  in  New  York  city  in  1806-7,  referred 
to  below. 

At  the  Tuckahoe  camp-meeting  among  the  converts  was  a 
young  man  of  sixteen  named  Marvin  Richardson.  His  father, 
mother,  and  three  brothers,  were  converted  in  the  revival  in 
New  York,  Marvin  being  one  of  the  active  workers  in  the 
service.  In  1808  he  preached  his  first  sermon,  under  which 
discourse  Thomas  Thorp,  afterward  a  useful  minister,  was  con- 
verted. Immediately  Richardson  was  thrust  out  into  evange- 
listic work.  The  next  year  he  joined  the  itinerant  ranks  and 
was  sent  to  Charlotte  circuit  on  the  shores  of  Lake  Champlain. 
A  powerful  revival  attended  his  labors  in  Middlebury,  and  he 


THE    METHODIST    EPISCOPAL    CHURCH.  597 

reported  200  souls  added  to  the  membership  of  his  charge. 
Marvin  Richardson  continued  his  labors  as  an  itinerant  in  the 
active  ranks  for  more  than  forty  years,  a  man  of  commanding 
presence,  and  of  great  and  happy  influence  among  his  brethren. 
His  name  is  still  preserved  in  honor  in  another  branch  of  the 
church,  by  his  distinguished  grandson,  Rev.  Marvin  Richardson 
Vincent,  D.  D.,  of  the  Presbyterian  Church. 

In  New  England,  Eastham  and  Martha's  Vineyard  stand 
preeminent  among  the  early  camp-meetings  for  the  numbers 

Camp-  gathered  there  and  the  mighty  displays  of  spirit- 

Meetings  in  ual  power,  and  the  multitudes  converted.  So 
New  England,  these  places  are  memorable  for  the  surpassing  elo- 
quence of  evangelical  preaching — the  ablest  men  in  the  ministry 
in  such  surroundings  going  beyond  themselves  in  presenting 
the  awful  threatenings  of  the  law  or  the  melting  tenderness  of 
God's  grace  and  love;  and  the  ordinary  pastor,  upborne  by  the 
prayers  of  the  church,  drawn  out  in  love  for  the  sinner  and 
aided  by  the  Holy  Spirit,  becoming  as  the  voice  of  God  to  the 
listening  multitude.  Other  sections  have  their  memorable 
camp-meeting  revivals  and  camp-grounds  made  sacred  by  asso- 
ciations and  traditions  of  the  victories  of  God's  people  and  the 
conversion  of  souls.  And  recent  times  are  not  wanting  in  such 
sacred  places  and  scenes. 

A  remarkable  revival  work  began  in  the  Methodist  Church, 
New  York  city,  1806-7,  which  resulted  in  the  addition  of  over 

Origin  of  4°°  members.  In  this  revival,  so  great  was  the 
"Anixous       crowd  and  so  difficult  was  it  for  the  ministers  to 

Seats,"  reach  the  penitents,  and  so  inconvenient  to  con- 
verse and  pray  with  them  where  they  sat,  that  it  was  found 
necessary  to  ask  seekers  of  religion  to  come  forward  to  the  front 
seats  in  the  church.  From  this  is  believed  to  have  originated 
the  custom  of  asking  seekers  to  the  mourners'  bench.  The  re- 
vival begun  in  1806  in  the  New  York  churches  continued  to 
bear  fruit  till  the  breaking  out  of  the  war  in  1812,  the  increase 
in  membership  each  year  being  from  200  to  400,  and  aggregat- 
ing in  six  years  an  increase  from  1,056  to  2,594. 

The  same  year  Asbury  reports  an  awakening  on  Redding 
(Conn.)  circuit  with  many  conversions.  Tolland  and  vicinity 
have  150  conversions.  In  1793  Hartford  circuit  has  200  con- 
verted and  an  increase  of  146  members. 


598  THE    KINGDOM    OF    GOD    IN    AMERICA. 


IJ'ork   of  Revival  in    the    Churches. 

But  revivals  have  by  no  means  been  confined  to  camp- 
meetings  nor  chiefly  fruitful  there.  Very  largely  is  it  true  that 
Methodist  churches  in  the  older  portions  of  the  East  have  had 
their  beginnings  in  special  revival  services. 

Bristol,  R.  I.,  affords  a  good  illustration  of  the  planting  and 
progress  of  Methodist  churches  in  the  East.  The  church  there 
Typical  Church  had  had  small  success,  with  much  persecution 

Revivals.  from  the  beginning  in  1791  till  1812.  Bristol 
was  a  seaport,  and  its  shipping  and  sailors  were  largely  en- 
gaged in  privateering,  when  in  August,  181 2,  in  the  midst  of 
the  war  excitement,  a  revival  began  under  the  labors  of  Rev. 
Asa  Kent,  the  pastor,  in  which  over  100  members  were  added 
to  the  church.  For  weeks  meetings  were  held  daily.  The 
Episcopal  Church  shared  largely  in  the  fruits  of  this  revival. 
Bishop  Griswold,  the  rector  and  assistant  Mr.  Henshaw,  after- 
ward Bishop,  cooperated  heartily  in  the  revival  services  with 
the  Methodists,  and  65  communicants  were  added  to  the  Epis- 
copal Church. 

In  February,  1820,  another  revival  began  in  Bristol  under 
the  labors  of  Rev.  Thomas  W.  Tucker  and  continued  under 
Rev.  Isaac  Bonney,  pastors  of  the  church.  The  whole  town 
was  moved  as  by  the  power  of  God.  Many  parties  were  at- 
tracted from  other  towns  by  the  reports  which  went  abroad. 
Some  who  came  to  scoff  and  riot  remained  to  pray.  In  this  re- 
vival the  membership  was  increased  from  178  to  406. 

In  1846,  under  the  pastorate  of  Rev.  Jonathan  Cady,  a  similar 
revival  occurred,  in  which  for  a  time  the  business  of  the  town 
was  nearly  suspended,  the  people  giving  their  time  to  attend- 
ance on  the  meetings.  The  membership  of  the  church  was 
increased  by  125  additions.  The  Episcopal  Church  shared 
largely  in  the  labors  and  successes  of  this  work,  under  the 
leadership  of  Rev.  John  Bristed,  rector.  In  the  winter  of 
1866-67,  Bristol  was  visited  by  another  revival  under  the 
labors  of  Rev.  T.  S.  Thomas,  in  which  more  than  125  were 
added  to  the  church-membership.  All  of  these  revivals  were 
under  regular  pastors  and  without  the  aid  of  evangelists. 

The  Methodist  Church  in  Providence,  R.  I.,  began  in  a 
revival.     In  18 15  Rev.  V.  R.  Osborne  began  preaching  there, 


THE    METHODIST    EPISCOPAL    CHURCH.  599 

and  in  eight  months  reported  as  the  result  of  a  revival  1 1 1 
members.  The  revival  extended  beyond  Mr.  Osborne's  con- 
gregation, and,  over  80  joined  the  Baptist  Church.  In  1820- 
182 1  a  great  revival  occurred  under  the  labors  of  Rev.  John 
N.  Maffitt,  who  attracted  great  crowds  of  all  classes  and  denom- 
inations. The  Methodist  Church  gained  150  members,  and 
Congregationalist,  Baptist,  and  Episcopal  churches  made  per- 
haps larger  gains. 

Bishop   Asbury''s    Great    Work. 

Bishop  Francis  Asbury,  if  he  had  not  stood  preeminent  as 
the  leader  and  organizer  of  the  Methodist  Episcopal  Church, 
His  Great  would  long  ago  have  been  recognized  as  the 
Journeys,  most  remarkable  evangelist  the  country  has 
produced.  His  consecration  and  spirituality,  rarely  equaled; 
his  ability  as  a  preacher  often  rising  to  the  heights  of  elo- 
quence, and  attracting  large  audiences  wherever  he  went; 
his  genius  for  organization  and  administration,  attested  by 
the  unique  structure  of  Methodism,  have  been  recognized  in 
history.  Less  noted  but  not  less  worthy  of  notice  were  his 
labors  and  successes  as  an  evangelist.  From  the  beginning 
of  his  ministry  in  America  in  177 1  till  his  death  in  1816, 
he  was  first  and  before  all  a  pioneer  evangelist.  Never  a 
settled  minister,  never  having  the  pastoral  oversight  of  a 
church  for  more  than  a  single  year,  never  devoting  exclusive 
ministerial  labor  to  one  congregation  for  a  single  month,  yet 
preaching  almost  daily  for  forty  years,  perhaps  no  man  in  the 
country  has  received  so  many  to  church-membership  on  profes- 
sion of  their  faith.  As  a  preacher  he  had  to  gather  his  congre- 
gations at  first  unheralded  and  unaided  by  ecclesiastical  or- 
ganization, authority,  or  title,  and  without  houses  of  worship. 
An  organizer  and  administrator,  he  had  first  to  convert  the  peo- 
ple before  he  could  build  them  into  a  church  or  minister  the 
ordinances.  Beginning  his  ministry  in  circuits  which  centered 
in  the  chief  cities  of  the  Colonies,  he  rapidly  extended  his 
travels  to  the  farthest  limits  of  the  Colonies.  For  many  years 
he  annually  traveled  and  preached  in  every  State  and  organized 
Territory  of  the  Union,  from  Georgia  to  Maine  on  the  seaboard, 
and  westward  across  the  Alleghanies  into  Tennessee,  Kentucky, 
Ohio,  and  the  borders  of  Indiana,  requiring  annually  six  thou- 
sand miles  of  travel  on  horseback. 


6oO  THE    KINGDOM    OF    GOD    IN    AMERICA. 

In  the  cities  he  preached  to  great  congregations  who  gath- 
ered to  hear  him,  but  with  equal  earnestness  and  faithfulness 
he  declared  the  truth  to  the  single  family  or  few  scattered  set- 
tlers who  gathered  in  the  frontier  cabin.  And  always  his  direct 
aim  was  to  lead  the  sinner  to  Christ.  An  idea  may  be  formed 
of  his  habits  of  labor  from  a  single  record  found  in  his  journal 
written  at  the  Hot  Springs,  Va.,  whither  he  had  gone  for  the 
recovery  of  his  health.      Hesa5^s: 

"My  present  mode  of  conduct  is  as  follows:  To  read 
about  one  hundred  pages  a  day — usually  to  pray  in  public 
five  times  a  day ;  to  preach  in  the  open  air  every  other  day, 
and  to  lecture  in  prayer-meeting  every  evening." 

If  this  was  his  practise  when  resting  and  recuperating,  what 
did  he  do  when  in  full  health  and  service?     His  journal  records 
An  Invalid's      almost  daily  some    soul  brought   to  repentance 
Work.  and  salvation  imder  his  faithful  preaching.     He 

reached  all  classes,  from  the  slave  in  his  cabin  to  the  highest  in 
wealth,  learning,  and  political  power.  One  of  his  striking  char- 
acteristics was  his  influence  with  those  of  highest  social  rank. 
Among  those  converted  under  his  ministry  are  recorded  a 
chief  justice  of  the  State  of  Delaware,  and  two  judges  of  the 
same  court,  a  wealthy  and  influential  magistrate,  a  governor  of 
the  State,  a  United  States  Senator,  a  member  of  the  convention 
which  formed  the  Constitution  of  the  United  States.  Two  gov- 
ernors of  Ohio  also  were  of  these  early  converts.  In  Ten- 
nessee he  found  a  home  with  General  Russell,  who  with  his 
wife  (the  sister  of  Patrick  Henry)  were  converted  and  joined 
the  church.     Once  in  his  journal  he  writes: 

"  I  spent  the  evening  with  one  of  the  great.  The. Lord  and 
his  own  conscience  will  witness  that  I  did  not  flatter  him.  Oh, 
that  his  soul  were  converted!" 

In  another  place  he  writes: 

"  I  was  happy  last  evening  with  the  poor  slaves  in  brother 
Wells'  kitchen,  while  our  white  brethren  held  a  sacramental 
service  in  the  front  parlor  upstairs." 

One  of  his  temporary  homes,  where  he  often  paused  for 
a  few  days  of  rest  or  for  the  quiet  of  study,  was  Perry  Hall, 
said  to  have  been  the  finest  mansion  in  the  Colonies,  the  home 
of  Harry  Gough,  Esq.,  a  man  of  great  wealth  as  well  as  Chris- 
tian devotion,  and  a  warm  friend  of  Asbury. 


THE    METHODIST    EPISCOPAL    CHURCH.  6oi 

Asbury  greatly  enjoyed  camp-meetings,  and  was  thoroughly 
at  home  in  them.      He  thought  them  suited  to  the  wants  of  the 

His  Power  times.  They  gave  him  immense  congregations, 
in  Camp-        and  brought  together  many  of  his  preachers.      In 

Meetings,  these  gatherings  the  power  of  his  eloquence  rose 
to  its  grandest  heights,  and  he  achieved  the  best  immediate 
results  of  his  ministry.  He  did  not  slacken  his  evangelistic 
labors  on  account  of  increasing  cares  in  the  oversight  of  the 
churches.  The  frosts  of  age  could  not  cool  his  ardor  nor  stay 
his  steps  nor  silence  his  voice.  When  no  longer  able  to  ride  on 
horseback,  he  still  journeyed  by  private  carriage  and  preached 
daily.  When  unable  to  stand  or  walk,  his  faithful  attendants 
carried  him  in  their  arms  from  his  carriage  into  the  assembly, 
and  seated  upon  a  table  he  preached  to  eager  listeners.  At  the 
very  last,  when  certain  that  but  a  few  days  remained  to  him,  he 
still  pushed  on  from  one  waiting  congregation  to  another,  hop- 
ing but  in  vain  to  reach  the  assembled  conference  of  his  min- 
isterial brethren  and  deliver  to  them  his  last  message.  His 
last  sermon  was  preached  to  a  little  assembly  in  a  small  settle- 
ment in  Virginia,  and  utterly  worn  out  he  ceased  at  once  to 
work  and  live.  His  biographer  says  that  he-averaged  a  sermon 
a  day  for  forty  years,  and  that  in  his  evangelizing  tours  from 
Maine  to  Georgia,  Tennessee,  and  Ohio  he  traveled  six  thou- 

Unequaled  sand  miles  a  year.  Surely  no  other  evangelist 
Labors.  has  equaled  him  in  the  length  or  extent  of  his 
services,  or  the  numbers  gathered  in  by  his  labor,  or  in  the  per- 
manency of  results. 

The  Roll- Call  of  Evangelists. 

To  enumerate  the  evangelists  of  early  Methodism  under  this 
great  leader  would  be  almost  to  repeat  the  roll-call  of  its  earli- 
est conferences.  For  while  organization  was  strongly  insisted 
on,  and  it  was  sought  to  enrol  every  adherent  in  the  societies, 
every  preacher  must  first  of  all  seek  the  conversion  of  sinners 
and  lead  to  the  knowledge  of  salvation  through  Christ. 

Among  the  earliest  of  Asbury's  evangelists  was  Philip  Gatch, 
Born  in  Maryland  in  1752,  and  converted  in  1772,  he  was  very 
soon  after  induced  by  the  little  society  to  pub- 
licly exhort,  and  following  his  convictions  of  duty 
he  became  a  regular  preacher.  From  the  first  he  was  success- 
ful.    Large  congregations  attended  upon  his   preaching,  and 


6o2  THE    KINGDOM    OF    GOD    IN    AMERICA. 

many  were  converted.  Opposition  also  was  awakened.  He 
was  beset  by  mobs,  brought  before  magistrates,  and  sentenced 
to  prison.  He  escaped  imprisonment  but  did  not  escape  a  coat 
of  tar.  His  courage  and  Christian  spirit  commanded  the 
admiration  of  his  persecutors,  and  some  of  the  leaders  were 
speedily  converted.  He  traveled  and  preached  in  New  Jersey, 
Maryland,  and  Virginia  for  nearly  twenty  years,  gathering  hun- 
dreds if  not  thousands  to  Christ,  till  the  wants  of  a  growing 
family  compelled  him  to  locate.  Shortly  after  in  1798,  largely 
on  account  of  his  opposition  to  slavery,  he  moved  with  his  fam- 
ily to  Ohio  and  settled  twenty  miles  east  of  Cincinnati.  His 
home  became  the  center  and  he  the  leader  of  a  band  of  Chris- 
tian settlers,  who  welcomed  the  itinerant.  Before  the  coming 
of  the  circuit  preacher  he  labored  hard  to  supply  his  place,  and 
a  great  revival  took  place  in  the  settlement.  He  became  a 
representative  man  in  his  church,  commanded  the  respect  of 
his  fellow  citizens,  was  made  a  magistrate,  a  member  of  the 
constitutional  convention  of  Ohio,  and  was  for  twenty  years  a 
judge  of  the  State  courts,  and  died  in  his  eighty-fourth  year 
universally  respected  and  beloved. 

A  remarkable  evangelist  of  the  last  century  was  Benjamin 
Abbott.  Born  on  Long  Island,  he  lived  an  irreligious  life,  and 
Benjamin  became  subject  to  intemperate  habits,  till  at  the 
Abbott.  age  of  forty  years  he  was  thoroughly  converted 
under  the  labors  of  itinerant  preachers.  Very  shortly  after  his 
conversion  he  began  to  hold  meetings  and  to  exhort  sinners  with 
great  power.  Joining  the  Methodist  Church,  he  was  licensed 
as  a  local  preacher  and  labored  with  great  zeal  and  usefulness  as 
an  evangelist  in  New  Jersey  and  portions  of  Pennsylvania,  for 
sixteen  years.  In  1789  he  joined  the  traveling  ministry  and 
labored  as  an  itinerant  till  his  death  in  1796.  His  early  labors 
were  attended  with  great  revivals,  and  large  accessions  to  the 
membership  of  the  churches  were  made  between  1772  and  1780, 
notwithstanding  the  disturbing  influence  of  the  war  of  the 
Revolution.  At  New  Mills  (now  Pemberton)  a  great  revival 
occurred  under  his  preaching,  with  large  numbers  of  conver- 
sions. It  was  also  attended  with  remarkable  physical  manifes- 
tations, at  one  meeting  twenty  persons  falling  helpless  to  the 
floor.  He  itinerated  through  Pennsylvania,  where  also  great 
revivals  occurred,  attended  with  the  like  physical  affections, 
men  falling  to  the  floor  crying  for  mercy.     In  one  place  the 


THE    METHODIST    EPISCOPAL    CHURCH.  603 

entire  congregation  except  three  men  were  prostrated.  His 
aggressive  manner,  together  with  the  peculiar  manifestations, 
awoke  oppositions,  and  many  threats  of  violence  were  made. 
But  nothing  daunted  his  courage  or  lessened  his  zeal. 

At  Penn's  Neck  Abbott's  preaching  was  attended  with  a 
great  revival,  and  serious  persecution.     Some  remarkable  con- 
A  Remarkable    versions    occurred,    and    whole     families    were 
Scene.  brought  to  Christ.     In  one  place  during  the  war, 

while  preaching,  a  mob  of  soldiers  entered  the  house,  for  the 
purpose  of  stopping  him.  One  soldier  rushed  upon  him  with  fixed 
bayonet.  Mr.  Abbott  without  faltering  continued  his  discourse, 
even  while  the  bayonet  was  pressed  to  his  breast,  till  his  assail- 
ant quailed  under  his  steady  gaze  and  retreated  to  the  door. 
He  labored  not  only  in  evangelistic  work  but  also  for  the  per- 
manent establishment  of  churches.  He  secured  by  laboring 
with  his  hands,  by  gifts  of  money,  and  by  collecting  means,  the 
erection  of  several  houses  of  worship.  In  some  of  his  evan- 
gelistic work  he  was  associated  with  Mr.  James  Stirling,  who 
had  been  converted  under  the  ministry  of  Abbott.  Mr.  Stirling- 
was  a  man  of  great  wealth  and  of  great  business  ability,  at 
that  time  doing  the  most  extensive  business  of  any  man  in 
New  Jersey  and  giving  more  money  for  religious  purposes. 
He  was  a  man  of  the  most  catholic  spirit,  and  for  years  held 
membership  in  both  the  Presbyterian  and  Methodist  churches. 
Together  these  workers  went  forth  to  the  ministry  of  the  Gospel, 
holding  meetings  and  aiding  in  the  building  up  of  churches  by 
preaching,  exhortation,  organization,  and  by  encouraging  and 
contributing  to  the  erection  of  meeting-houses.  One  of  their 
tours  was  into  Maryland,  where  they  witnessed  many  conver- 
sions attended  by  the  same  physical  affections  seen  elsewhere. 
Many  places  in  New  Jersey  shared  their  labors  and  the  blessed 
fruits  resulting. 

In  the  list  of  notable  evangelists  Henry  Evans  should  find  a 
place.  He  was  of  negro  parentage,  born  in  Vir- 
ginia. He  was  converted  and  began  to  preach 
when  quite  young,  receiving  license  from  the  Methodist  Church. 
Emigrating  to  North  Carolina,  he  began  to  preach  to  the  ne- 
groes of  Fayetteville,  where  a  remarkable  reformation  followed, 
resulting  in  the  establishment  of  a  church  for  the  colored  people. 
Evans  by  his  own  exertions  built  a  meeting-house  for  his  people, 
to  which  the  fame  of  his  eloquence  attracted  the  white  people  to 


604  THE    KINGDOM    OF    GOD    IN    AMERICA. 

such  an  extent  as  to  crowd  the  negroes  out  of  their  own  house, 
and  finally  compelled  him  to  remove  the  weather-boarding  and 
add  sheds  to  each  side  of  the  house  in  order  to  provide  for  his 
own  people.  No  other  preacher  in  all  that  region  attracted 
such  congregations,  and  few  were  able  to  point  to  such  results 
of  their  ministry.  He  died  in  1810,  in  the  shed  adjoining  the 
meeting-house  which  he  had  built,  and  in  which  such  mul- 
titudes both  of  white  and  black  had  been  thrilled  by  his  elo- 
quence and  so  many  had  been  led  to  Christ  by  his  presentation 
of  the  truth.  The  literature  even  of  the  church  preserves  few 
records  of  the  labors  of  the  unlettered  African.  Bishop  Capus, 
of  South  Carolina,  bears  testimony  to  his  wonderful  power  and 
fruitful  labors,  and  was  himself  inspired  by  Evans'  example  to 
devote  much  and  fruitful  labor  to  ministry  among  the  slaves. 

A  half-century  ago  Rev.  John  N.  Maffitt  was   one  of  the 
most  distinguished  pulpit  orators  and  most  striking  evangelists 

in  this  country.     Born  in  Ireland,  he  came  to  this 

John  N.  Maffitt.  ^         ^  ^,    ^  u      •       •  c  I-        •    •  ^  a 

country  at  the  very  begmnmg  of  his  ministry,  and 

was  admitted  to  the  Methodist  Church.  For  a  few  years  he  de- 
voted himself  to  regular  pastoral  work,  in  connection  with  which 
his  remarkable  pulpit  ability  attracted  large  congregations  wher- 
ever he  preached.  But  his  greatest  successes  were  achieved  in 
his  work  as  a  revivalist,  for  which  his  services  were  in  demand 
for  many  years.  No  record  of  his  life  has  been  discovered,  and 
only  the  most  meager  reports  of  his  ministry  are  obtainable. 
In  1820  he  held  revival  services  in  the  Methodist  church.  Provi- 
dence, R.  I.,  which  attracted  well-nigh  universal  attention 
throughout  the  city.  So  eager  were  the  people  to  hear  Mr. 
Maffitt  that  hours  before  the  time  of  service  ladies  and  gentle- 
men from  all  parts  of  the  city  would  take  their  places  at  the 
doors  of  the  church  awaiting  its  opening,  and  large  numbers 
were  unable  to  gain  admittance.  The  religious  excitement 
was  not  confined  to  one  church,  Episcopalians  and  Congrega- 
tionalists  manifesting  more  interest  than  even  his  Methodist 
brethren.  The  interest  exceeded  anything  ever  witnessed  in 
Providence  before  or  since.  As  the  result  of  these  services  one 
hundred  and  fifty  were  added  to  the  Methodist  church  in  which 
the  meetings  were  held,  and  neighboring  churches  of  other 
denominations  shared  still  more  largely  in  the  fruits  of  the 
work. 

Mr.   Maffitt  held  revival  meetings  in  Cincinnati  in  which 


THE    METHODIST    EPISCOPAL    CHURCH. 


605 


great  numbers  were  converted.  But  perhaps  his  most  success- 
ful service  was  in  Bennet  Street  Methodist  Church,  Boston,  in 
the  winter  of  1841-42.  For  a  period  of  six  weeks  he  preached 
daily  to  immense  crowds,  while  equally  great  numbers  were 
turned  away  unable  to  obtain  entrance  to  the  church.  Mr. 
Mafifitt's  remarkable  eloquence  would  attract  a  crowd  at  any 
time,  but  the  religious  awakening  added  greatly  to  the  excite- 
ment. Conversions  occurred  daily — how  many  can  not  be 
known  now.  But  Bennet  Street  Church  reported  a  gain  of 
604  members.  The  total  gain  of  members  in  the  Methodist 
churches  of  Boston  for  that  year  was  1,438,  while  large  num- 
bers were  added  to  other  churches.  A  very  marked  effect  of 
the  revival  was  seen  in  the  Methodist  churches  of  the  vicinity. 
Bennet  Street  Church  was  so  crowded  that  it  became  necessary 
to  divide  the  congregation,  and  another  church  was  built  on 
Richmond  Street.  Four  other  churches,  in  Charlestown,  Chel- 
sea, and  Boston,  if  not  originating  in  this  revival  received  such 
stimulus  and  additions  therefrom  as  to  owe  much  of  their  future 
success  to  it.  It  is  to  be  regretted  that  so  meager  records  of 
Mr.  Maffitt's  work  remain. 

Rev.  James  Caughey,  a  member  of  the  Troy  Conference,  New 

York,  after  several  years  of  regular  pastoral  service  in  the  itin- 

James  erant  ministry,  felt  moved  in  1840  to  devote  him- 

Caughey,  self  to  the  work  of  an  evangelist.  Obtaining 
release  from  the  pastoral  work,  he  began  revival  work  first  in 
Montreal  and  later  in  Quebec.  In  these  two  cities  within  a  few 
months  500  professed  conversion  imder  his  ministry.  Early  in 
1841  he  went  to  Ireland  and  opened  his  mission  first  in  Dublin. 
Within  four  weeks  130  were  converted.  He  preached  in  Dub- 
lin 129  times,  and  the  names  of  700  converts  were  recorded  in 
connection  with  his  service.  In  Limerick  130  converts  were 
reported.  In  Liverpool  he  preached  120  sermons,  and  over 
1,300  converts  were  reported.  In  Leeds,  as  the  result  of  his 
labors,  500  converts  were  reported.  In  Hull  800,  in  Sheffield 
1,200,  professed  conversion.  In  1846  he  labored  in  Nottingham, 
where  1,410  names  of  professed  converts  were  duly  recorded. 
Mr.  Caughey  devoted  seven  years  to  evangelistic  work  in  Eng- 
land and  Ireland  before  returning  to  this  country.  Under  these 
labors  22,000  persons  professed  conversion.  After  his  return  in 
1848,  he  engaged  in  revival  work  first  in  New  York,  and  suc- 
cessively in  Albany,  Providence,  R.  I.,  Lowell,  and  Fall  River, 


6o6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Mass.,  and  Cincinnati,  O.,  in  this  country,  and  in  Toronto,  Que- 
bec, and  London,  Canada,  besides  many  other  less  prominent 
places.  In  most  of  these,  extensive  revivals  attended  his  min- 
istry, tho  the  results  did  not  as  a  whole  equal  those  in  the  Old 
World.  Mr.  Caughey's  method  was  his  own — he  imitated  no 
other  worker.  He  followed  the  constant  preaching  of  scrip- 
tural sermons,  presenting  clearly  and  forcibly  the  doctrines  of 
Christianity,  pressing  home  the  personal  obligations,  and  de- 
claring the  threatenings  and  the  promises  of  the  Gospel.  He 
was  a  man  mighty  in  prayer,  and  with  unfaltering  confidence 
in  his  call  to  the  work  and  in  the  methods  which  he  used  and 
profound  conviction  of  the  truths  which  he  preached. 

Bishop  WilUain  Taylor's    Great    Work. 

Among  modern  evangelists  few  have  equaled  William  Tay- 
lor, Missionary  Bishop  of  Africa,  Methodist  Episcopal  Church, 
either  in  length  of  service,  variety,  or  diversity  in  time,  place, 
or  manner,  or  in  the  varied  nationality  of  his  converts.  Born 
in  Virginia,  May  2,  1821,  he  was  converted  in  August,  1841, 
and  began  at  once  to  speak  and  work  for  Christ.  In  1842  he 
was  received  into  the  Baltimore  Conference  of  the  Methodist 
Episcopal  Church,  and  served  as  an  itinerant  preacher  till  1849, 
when  he  was  sent  as  missionary  to  California,  at  the  very  be- 
ginning of  the  gold  migration.  Without  church  or  hall  or 
meeting-room  of  any  sort,  he  mounted  a  dry-goods  box  on  the 
wharf  at  San  Francisco,  and  with  song  and  prayer  and  sermon 
gathered  a  congregation  and  began  his  ministry  of  salvation. 
For  seven  years  he  was  known  to  all  the  city  as  the  "  street- 
preacher."  Coming  East  in  1856,  he  spent  the  next  five  years 
in  the  Eastern  and  Western  States  and  in  Canada  as  an  evange- 
list. 

In  1862  he  went  to  Australia,  where  he  labored  as  an  evan- 
gelist in  Victoria  and  Tasmania,  in  Queensland,  New  South 
In  Australia  Wales,  and  New  Zealand.  The  result  of  two  and 
and  Africa.  a  half  years'  labor  was  the  conversion  of  more  than 
6,000  souls.  Compelled  by  the  illness  of  his  son,  and  as  the 
only  means  of  saving  his  life,  he  took  a  sea  voyage  to  South 
Africa.  He  immediately  commenced  evangelistic  work  in  Cape 
Town,  preaching  thirteen  times  in  nine  days,  and  having  29 
conversions.  For  the  next  seven  months  Mr.  Taylor  was  em- 
ployed in  preaching  almost  daily,   going  from   town  to  town 


THE    METHODIST    EPISCOPAL    CHURCH.  607 

through  the  country  from  the  Cape  to  Natal,  seldom  tarrying 
a  week  in  a  place,  and  everywhere  listened  to  by  great  crowds 
of  people,  with  conversions  in  every  place.  At  Port  Elizabeth 
there  were  lo  to  20  seekers  daily;  at  King  William's  Town,  80 
conversions  in  eight  days;  at  Graham's  Town,  170  conversions. 
Most  remarkable  was  the  fact  that  the  work  extended  to  all 
classes  of  people,  English  and  Dutch  colonists,  native  Kafirs, 
Fingoes,  and  Hottentots.  Much  of  the  time  Mr.  Taylor  had  to 
preach  through  an  interpreter,  and  some  of  the  most  wonderful 
results  were  witnessed  under  these  adverse  conditions.  At 
Annshaw,  where  he  first  employed  an  interpreter,  200  seekers 
responded  to  his  invitation  at  the  second  service,  and  70  were 
converted.  In  five  days  300  were  converted.  At  Herald  Town, 
preaching  with  an  interpreter,  he  had  nearly  400  converts, 
nine  tenths  natives,  and  all  but  two  or  three  reported  steadfast 
months  afterward.  In  this  seven  months'  campaign  7,937  con- 
verts were  reported,  all  but  about  1,200  being  natives. 

In  1867  Taylor  with  his  family  sailed  for  London.  He 
spent   eleven   months    in    England    and    Scotland,    and    then 

In  Many  labored  a  year  in  Barbadoes  and  the  West  In- 
Fields.  dies,  with  great  success.  He  then  spent  a  year 
in  visiting  Australia,  the  scene  of  his  former  labors,  where 
the  churches  reported  a  net  increase  of  members  in  seven  years 
of  over  21,000.  August,  1870,  he  reached  Galle,  Ceylon, 
where  he  had  1,000  converts,  one  tenth  from  Buddhism. 
November,  1870,  he  reached  Bombay  and  began  work  with  the 
missions  in  the  northwest  provinces.  Not  finding  the  condi- 
tions there  favorable  for  his  work,  he  obeyed  a  providential 
call  and  began  work  among  the  English  people  and  the  Eng- 
lish-speaking Eurasians — descendants  of  English  and  native 
parents — first  in  Bombay  and  afterward  in  Madras,  Calcutta, 
and  other  important  cities.  The  converts  in  these  cities  were 
gathered  into  independent  societies  or  self-supporting  missions 
under  Mr.  Taylor's  direction.  They  built  churches  and  pro- 
vided for  the  support  of  ministers,  who  were  provided  for 
them  by  Mr.  Taylor  partly  from  men  raised  up  among  the 
converts  or  called  from  America.  Ultimately  these  churches 
united  with  the  Methodist  Episcopal  Church,  and  out  of  these 
beginnings  grew  up  the  South  India  Conference,  now  (1894) 
divided  into  four  conferences  and  extending  its  missions  into 
Burma    and    Singapore    and   other    cities    of    Malaysia.       In 


6o8  THE    KINGDOM    OF    GOD    IN    AMERICA, 

these  fields  are  now  laboring  94  men  and  women  missionaries, 
besides  9  ordained  and  52  unordained  native  preachers,  and  a 
membership  of  4,510.  Returning  to  the  United  States  Mr. 
Taylor  interested  many  friends  to  help  in  sending  out  mission- 
aries, and  in  1882  he  said  that  he  had  sent  from  America  to 
India  within  six  years  56  missionaries.  In  all  his  work  he  had 
supported  himself  without  aid  from  any  missionary  society  or 
church,  and  his  assistants  went  out  without  assured  salary,  trust- 
ing to  the  churches  they  served  for  support.  In  1877  he  went 
to  the  west  coast  of  Soiith  America,  purposing  to  establish  Prot- 
estant missions  and  schools  in  that  portion  of  the  continent. 
In  May,  1884,  he  was  quite  unexpectedly  elected  by  the 
General  Conference  of  the  Methodist  Episcopal  Church  Mis- 
Bishop  of  sionary  Bishop  of  Africa,  since  which  time  he  has 
Africa.  devoted  himself  to  the  work  in  Liberia  and  to  the 

development  of  a  chain  of  mission-stations  extending  from  the 
coast  up  the  Kongo  River  to  Stanley  Falls  and  on  to  the  great 
lakes. 

Bishop  Taylor  is  a  preacher  of  great  power.  In  his  early 
ministry  in  California  no  man  on  the  coast  could  so  command 
His  Immense  the  attention  of  the  miners  of  all  classes  who 
Activity.  had  thronged  to  the  land  of  gold.  Crowded 
congregations  of  the  cultured  and  refined  in  our  Eastern  cities 
have  been  equally  attracted  by  his  pulpit  services.  Wherever 
he  has  gone  among  savage  or  civilized  he  has  attracted  the 
people  by  preaching  the  Gospel.  His  manner  is  direct,  his 
style  argumentative;  he  presents  the  doctrines  of  Christianity 
almost  as  a  polemic,  but  always  with  the  purpose  of  convinc- 
ing of  sin,  leading  to  repentance  and  faith  in'  Christ,  and 
holiness  of  heart.  Withal  he  uses  freely  illustrations  drawn 
from  his  own  observation  and  experience  in  the  ministry.  He 
is,  in  addition  to  his  active  ministerial  work,  a  voluminous 
writer.  He  has  published  many  volumes  narrating  his  ex- 
periences and  successes  in  evangelistic  work,  and  also  a  number 
of  volumes  on  various  theological  questions,  comprising  in 
all  not  less  than  sixteen  volumes,  from  his  pen,  besides  much 
periodical  and  editorial  work. 

Now,  at  the  age  of  seventy-three,  he  is  still  pushing  the  mis- 
sionary work  in  Africa,  visiting  from  station  to  station,  presi- 
ding at  conferences,  preaching,  organizing,  writing,  printing, 
and  raising  money  with  unabated  energy. 


THE    METHODIST    EPISCOPAL    CHURCH,  609 

Among  recent  evangelists  Thomas  Harrison  has  had  wide 

Thomas  notoriety,  and  his  labors  have  been  attended 
Harrison.        with  Wonderful  ingatherings. 

Born  in  Boston  in  1854,  of  pious  parents,  he  was  converted 
at  fifteen  years  of  age.  His  real  work  as  an  evangelist  began 
in  1876,  in  the  Franklin  Street  Church,  Baltimore,  where  150 
were  added  to  the  membership.  Later,  in  Carolina  Street 
Church,  about  100  joined.  He  also  labored  successfully  in  St. 
John's  Independent  Church.  In  the  winter  of  1876-77  he  held 
revival  services  in  Union  Square  Church,  continuing  for  weeks. 
The  meetings  were  constantly  crowded  and  often  30  or  more 
professed  conversion  in  a  single  evening.  As  the  fruits  of  this 
revival  500  members  were  received  into  the  chiirch  at  one  time 
and  nearly  400  at  another.  The  next  year  Mr.  Harrison  labored 
in  Washington,  D.  C,  in  several  churches  successively,  with 
similar  results.  In  Rylance  Street  Church  130  joined  the 
church.  In  Foundry  Church,  where  President  Grant  worshiped 
during  his  Presidency,  over  200  joined.  One  hundred  and  three 
joined  Hamlin  Church ;  Twelfth  Street  Church  also  shared  in 
the  good  results.     Georgetown  Church  received  180  additions. 

In  a  sweeping  revival  at  York,  Pa.,  under  Mr.  Harrison  500 
professed  conversion.  At  Lima,  O.,  for  five  weeks  two  services 
daily  were  held  and  were  attended  thoroughout  with  unabated 
interest.  The  public  prints  reported  widespread  interest,  and 
"  not  in  all  the  history  of  the  northwest  part  of  Ohio  had  there 
been  such  wonderful  demonstrations  of  the  Holy  Spirit."  All 
the  churches  shared  largely  in  the  fruits  of  this  revival. 

In  May  and  June,  1S80,  Harrison  held  revival  services  in 
Dr.  Talmage's  Tabernacle,  Brooklyn,  following  which  Dr. 
Talmage  received  416  members  at  one  tim.e  and  240  at  another. 
In  Wharton  Street  Church,  Philadelphia,  1879,  a  series  of  meet- 
ings resulted  in  1,000  persons  giving  their  names  as  converts 
in  four  months.  In  revival  services  in  Scott  Church,  Philadel- 
phia, in  the  midst  of  the  political  excitement  of  a  Presidential 
campaign,  about  300  were  converted.  From  Scott  Church, 
Philadelphia,  Harrison  went  to  Meriden,  Conn.,  where  revival 
services  were  held  for  nearly  three  months,  resulting  in  over 
800  conversions.  Crowded  congregations  attended  on  his  min- 
istry daily. 

He  began  revival  services  in  Roberts  Park  Church,  Indian- 
apolis, Ind.,  March,  1881.     In  eleven  weeks  1,089  conversions 


6lO  THE    KINGDOM    OF    GOD    IN    AMERICA. 

were  reported  in  that  one  church.  So  general  was  the  religious 
interest  awakened  in  the  city  that  in  June  i6  churches  were 
open  for  revival  work,  and  2,200  conversions  were  reported. 
Even  the  theaters  were  tendered  for  use  for  Sunday  services. 

In  revival  service  in  Howard  Street  Church,  San  Francisco, 
where  Harrison  spent  six  weeks,  300  or  400  were  converted. 

St.  Paul's  Church,  Cincinnati,  was  the  scene  of  his  labors  in 
January,  1882,  and  for  three  months  thereafter.  The  services 
were  attended  by  most  remarkable  results  in  the  crowds  in  daily 
attendance,  the  widespread  interest  awakened,  and  in  the  num- 
bers of  conversions.    In  all  more  than  1,370  professed  conversion. 

In  Decatur,  111.,  1883,  another  wonderful  revival  attended 
Harrison's  labors,  resulting  in  over  2,000  conversions. 

A  series  of  meetings  at  Danville,  111.,  followed  the  revival 
at  Decatur,  continuing  six  weeks,  during  which  nearly  1,000 
persons  presented  themselves  as  seekers  of  religion.  In  the 
Centennial  Church,  Rockford,  111.,  Mr.  Harrison  labored  in 
special  services,  eight  weeks  beginning  in  November,  1883. 
During  these  services  950  sought  religion.  Many  other  churches 
have  been  blessed  in  the  labors  of  this  evangelist,  including 
churches  in  St.  Louis,  New  York,  and  Boston.  Besides  these 
special  revival  services  in  local  churches,  Mr.  Harrison  has 
give  much  labor  in  connection  with  camp-meetings,  especially 
in  the  Middle  States.  Some  of  his  most  striking  successes  have 
been  at  these  meetings. 

Mr.  Harrison  began  his  work  as  an  evangelist  when  less 
than  twenty-two  years  old.  His  smooth-shaven  face,  slight  fig- 
ure, and  sprightly  action  gave  him  an  even  more  youthful  look, 
"  Boy  and  he  was  long  called  the  "  Boy  Preacher."     He 

Preacher."  has  been  in  continuous  evangelistic  work  since 
1876,  except  as  compelled  by  ill  health  or  exhaustion  to  rest  for 
a  few  months.  His  manner  of  conducting  services  is  unique. 
He  does  not  depend  largely  upon  elaborate  sermons,  tho  he 
does  at  times  deliver  thoroughly  prepared  discourses.  Usually, 
however,  he  delivers  short  hortatory  addresses  based  on  some 
text  or  parable,  illustrated  with  anecdotes,  delivered  with  much 
energy  and  dramatic  force,  with  happy  turns  of  wit  and  pathos, 
which  wake  the  smile  or  move  to  tears.  He  uses  skilfully  the 
talents  of  others  in  prayer  and  exhortation,  and  depends  largely 
on  the  moving  power  of  music. 

Rev.  Edgar  E.  Davidson  has  been  one  of  the  most  active 


THE    METHODIST    EPISCOPAL    CHURCH.  6ll 

and  successful  evangelists  since  1875,  well  known  in  the  Middle 
States.  Born  in  Webster,  N,  H.,  December,  1853,  educated 
Edgar  E.  for  a  business  calling,  he  was  converted  at  eight- 
Davidson,  een  years  and  immediately  became  active  in 
Christian  work.  For  three  years  he  was  a  commercial  trav- 
eler for  a  house  in  Boston,  and  in  connection  with  this  work 
began  his  evangelistic  services.  He  was  licensed  to  preach  by 
the  Methodist  Church,  Newtonville,  Mass.,  and  subsequently 
ordained  elder  in  the  New  England  Conference,  but  never  en- 
tered the  pastorate.  When  the  increasing  calls  for  his  services 
as  an  evangelist  compelled  a  choice  between  business  and  the 
ministry,  he  promptly  relinquished  business,  and  for  seventeen 
years  has  labored  as  an  evangelist — very  largely  in  union  ser- 
vices. His  fields  of  labor  have  been  mostly  in  central  and 
western  New  York  and  northern  Pennsylvania,  but  he  has  also 
labored  profitably  in  New  England  and  in  the  West.  In  New 
York  alone  he  has  held  services  in  nearly  60  cities  and  towns, 
almost  entirely  in  union  meetings  of  all  evangelical  churches. 
Among  these  may  be  mentioned  services  in  Rochester,  continu- 
ing five  weeks,  in  which  nearly  1,000  persons  professed  conver- 
sion. In  Syracuse  similar  meetings  were  attended  with  nearly 
as  many  conversions.  At  Homer,  a  village  of  3,500  inhabitants, 
400  were  converted.  Canandaigua  reported  470  converts,  Me- 
dina 300  seekers,  Danville  200,  LeRoy  reported  300  converts. 
Buffalo  witnessed  a  very  successful  revival  under  the  labors  of 
Mr.  Davidson,  as  did  also  Batavia,  Geneva,  Lyons,  Elmira, 
Ithaca,  Cortland,  Medina,  Corning,  Naples,  and  many  others. 
At  Little  Falls  over  400  came  forward  as  seekers.  At  Cazeno- 
via,  the  Presbyterian,  Methodist,  and  Baptist  churches  united 
with  the  result  of  over  150  converts,  including  nearly  every 
student  in  the  seminary  there  not  already  a  Christian.  At 
Dunkirk  85  seekers  presented  themselves  at  a  single  service. 
In  Pennsylvania  very  large  congregations  and  many  conver- 
sions attended  the  revival  meetings  at  Bloomsburg,  at  Pittston, 
Hawley,  and  Honesdale.  In  Illinois,  Mr.  Davidson  has  held 
union  meetings  in  Rockport,  where  400  professed  conversion,  at 
Fort  Wayne  with  like  results,  and  at  Alton  and  other  places. 
In  Dakota,  at  Fargo,  great  numbers  attended  the  services  and 
300  professed  conversion.  At  Jamestown  also  and  at  Grand 
Forks  were  seen  like  results,  and  in  other  places  in  Minnesota 
and  Dakota. 


6l2  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Not  without  honor  in  his  own  country,  he  has  wrought  profit- 
ably in  his  home  city  at  Newtonville  and  in  East  Boston.  In 
Peabody,  1894,  a  union  service  resulted  in  over  350  professed 
conversions.  In  Newport,  R.  I.,  also,  and  in  Pawtucket  good 
results  have  been  seen.  In  the  latter  place  a  union  of  twelve 
churches  and  their  pastors  resulted  in  a  remarkable  general 
interest  in  the  city,  and  nearly  1,000  conversions  were  reported. 
It  is  claimed  that  30,000  persons  have  professed  faith  in  Christ 
in  connection  with  the  ministry  of  Mr.  Davidson. 

Until  recent  years  thie  general  sentiment  of  the  churches — 
somewhat  in  contrast  with  the  present  drift — forbade  the  em- 
Women  ployment  of  women  as  evangelists.  Indeed,  the 
Evangelists,  majority  of  church  creeds  declared  it  unscriptural 
for  a  woman  to  preach  or  minister  in  public.  The  early 
Methodists  in  England  employed  women  in  Christian  work  to 
a  very  considerable  extent,  and  in  a  few  instances  vv'omen  were 
licensed  to  preach.  But  this  practise  was  not  received  with 
general  favor,  and  was  gradually  discontinued.  Only  very  re- 
cently have  any  churches  recognized  women  as  regular  minis- 
ters or  ordained  and  installed  them  as  pastors. 

The  first  woman  evangelist  and  perhaps  the  ablest  and  most 
successful  in  this  country  was  Mrs.  Maggie  N.  Van  Cott.  She 
Mrs.  Maggie  began  her  distinctively  evangelistic  work  in  1868. 
Van  Cott.  At  that  time  she  was  a  widow  of  about  forty 
years  old,  a  resident  of  New  York,  where,  compelled  by  the 
sickness  and  death  of  her  husband,  she  had  taken  up  and  suc- 
cessfully carried  on  a  considerable  business.  Her  first  active 
religious  work  beyond  that  of  a  private  member  of  the  church 
was  in  connection  with  the  Five  Points  Mission.  Her  first 
evangelistic  work  was  in  February,  1868,  in  Durham,  Green 
county,  whither  she  had  gone  for  a  few  days'  rest,  and  where 
she  was  persuaded,  almost  commanded,  by  a  venerable  pastor 
to  address  his  people.  So  much  interest  was  awakened  that  she 
was  induced  to  continue  her  labors  for  several  weeks,  during 
which  75  persons  professed  conversion.  Following  these  labors, 
other  fields  opened  and  other  pressing  calls  came.  She  held 
services  in  Cairo,  Windham,  Center,  and  other  places  in  Greene 
county,  in  Madalin,  Dutchess  county,  and  in  Stone  Ridge, 
Ulster  County,  where  154  joined  the  church  as  the  fruits  of 
this  revival.  In  all  the  churches  where  she  labored  there  were 
conversions,   and   as  the  results   of  her   first  year's  work  500 


THE    METHODIST    EPISCOPAL    CHURCH.  613 

united  with  the  churches  where  she  labored,  besides  many  others 
converted  who  joined  other  churches. 

In  September,  1869,  she  held  revival  services  in  the  Metho- 
dist church  in  Chicopee  Falls,  Mass.,  where  much  interest  was 
awakened,  large  congregations  attended  on  her  ministry,  and 
many  were  converted.  Her  next  service  was  in  a  colored 
church  in  Boston,  and  later  in  Mt.  Bellingham  Church,  Chelsea. 
Here  she  labored  for  ten  weeks.  Great  interest  was  awakened 
throughout  the  city,  the  services  were  attended  by  great  crowds 
of  people,  and  400  sought  salvation.  Some  very  remarkable 
conversions  occurred:  men  of  wicked  lives,  vicious  and  drunk- 
ards, sober  citizens  and  prominent  business  men,  were  con- 
verted and  became  active  and  useful  members  of  the  church. 
Her  next  field  was  Wilbraham,  Mass.,  where  on  the  second 
evening  28  went  forward  for  prayers.  Many  students  in  the 
academy  and  one  of  the  teachers  were  converted.  From  Wil- 
braham she  went  to  Springfield,  where  in  the  absence  of  the 
pastor,  who  was  laid  aside  by  sickness,  she  had  entire  charge  of 
the  church  for  several  weeks  and  carried  on  the  work  with  her 
usual  success,  and  with  the  usual  attendance  of  large  congrega- 
tions and  general  interest  in  the  community.  During  these 
meetings  some  rather  striking  experiences  occurred,  reminding 
one  of  the  exciting  scenes  of  the  early  camp-meetings  of  the 
West.  Later  she  held  revival  meetings  in  Greenfield  and  Shel- 
burne  Falls,  Mass.,  and  in  Windsor  Locks,  North  Manchester, 
and  Meriden,  Conn.,  in  all  of  which  places  many  were  con- 
verted. At  Windsor  Locks  50  children  were  converted,  who 
were  organized  and  placed  under  the  watchful  care  of  a  lady,  her- 
self one  of  the  converts.  At  North  Manchester  40  were  con- 
verted in  a  single  week.  At  Meriden  over  100  were  converted. 
At  Shelburne  Falls  noon  meetings  were  held  to  give  workers 
in  the  shops  and  factories  opportunity  for  worship  between  the 
hours  of  labor.  Workmen  came  in  working-dress,  and  at  a  sin- 
gle noon  mjceting  ten  or  a  dozen  would  seek  religion. 

Ready  of  speech,  with  great  tact  in  approaching  strangers, 
Mrs.  Van  Cott  had  great  success  in  winning  sinners  by  direct 
personal  appeal.  In  1870  nearly  1,700  persons  joined  the 
churches  wherein  she  labored. 

In  December,  1870,  she  went  West  and  began  her  labors  in 
Fond-du-Lac,  Wis.  Here  in  a  short  period  515  presented 
themselves  as  seekers  of  religion.     At  Oshkosh  io8  joined  the 


6 14  THE    KINGDOM    OF    GOD    IN    AMERICA. 

church.  Columbus  and  Appleton  in  turn  shared  her  labors 
and  successes,  and  later,  at  Beaver  Dam,  no  were  added  to  the 
church.  These  are  specimens  of  the  work  and  the  results  at- 
tending the  work  of  Mrs.  Van  Cott  for  many  years. 

Of  her  personal  appearance  and  manner  as  a  preacher,  it 
may  be  proper  to  say  that  Mrs.  Van  Cott  was  graceful  and 
lady-like  in  dress  and  manner,  not  tall  but  of  commanding 
presence  and  bright,  attractive  features.  She  had  a  clear,  ring- 
ing voice  of  much  power,  and  her  sermons  were  direct  and 
forceful,  often  illustrated  by  telling  incidents  and  personal 
appeals  in  descriptive  portions  and  in  their  delivery  strikingly 
dramatic. 

Rev.  L.  W.  Munhall,  D.D.,  widely  known  as  one  of  the 
most  successful  evangelists,  was  born  in  Zanesville,  O.,  June  7, 

1843;  he  removed  to  Cincinnati,  and  at  the  age 
L.W.  Munhall.      ,^"^'        ,         ^      .     ..  ,.  :  , 

of  seventeen  to  Indianapolis,  where  he  was  con- 
verted, and  joined  the  Roberts  Chapel  M.  E.  Church.  He  en- 
listed in  the  army  in  1862,  and  served  three  years  as  private, 
color-bearer,  and  adjutant  of  his  regiment.  After  the  war  he 
studied  and  practised  surgeon-dentistry  for  nine  years.  This 
profession  he  relinquished  to  enter  upon  the  work  of  an  evan- 
gelist, having  been  admitted  to  the  Methodist  ministry  and  or- 
dained elder  by  Bishop  Harris.  He  was  early  associated  with 
Mr.  Moody  in  evangelistic  work,  and  first  became  prominently 
known  in  the  East  in  Moody's  campaign  in  Boston  in  1877, 
and  having  followed  Moody  and  Sankey  with  services  in  the 
great  tabernacle  after  their  departure. 

Dr.  Munhall  has  held  services — ^almost  exclusively  union  ser- 
vices— in  all  the  principal  cities  of  this  country,  and  in  a  num- 
His  Extensive    ber  of  them  two  or  three  such  series  of  meetings. 
Work.  besides  a  large  number  of  the  second-class  cities 

and  towns.  In  Boston,  Philadelphia,  Chicago,  San  Francisco, 
Brooklyn,  Macon,  Ga.,  Worcester,  Mass.,  he  has  held  meetings 
two  to  four  series  each,  and  in  all  has  held  not  less  than  150  se- 
ries of  union  services,  continuing  from  three  to  six  weeks  each — 
in  armories,  rinks,  tents,  opera-houses,  tabernacles  built  espe- 
cially for  the  purpose,  and  more  often  in  churches.  It  would  be 
quiet  impossible  to  give  a  complete  list  of  Dr.  Munhall's  meet- 
ings, much  more  to  give  anything  like  a  detailed  account  of  the 
progress  and  results  of  the  work.  It  has  been  estimated  that 
in  this  evangelistic  work  he  has  preached  to    8,000,000    hear- 


THE    METHODIST    EPISCOPAL    CHURCH.  615 

ers,  and  that  150,000  have  professed  conversion  in  his  meetings. 
If  these  estimates  are  too  high  they  at  least  suggest  how  exten- 
sive have  been  his  labors  and  how  great  the  manifest  results. 
The  number  of  times  that  Dr.  Munhall  has  been  called  to  labor 
in  the  same  cities  is  indicative  of  the  local  confidence  inspired 
in  his  ministry.  At  least  three  times  he  has  held  meetings  in 
Boston  since  the  days  of  the  Moody  tabernacle,  called  thither 
by  those  who  were  cognizant  of  his  work  at  that  time.  He  has 
been  in  Brooklyn  three  times,  twice  in  Dr.  Talmage's  taber- 
nacle. Of  one  of  these  meetings,  which  continued  six  weeks, 
Dr.  Talmage  testified  that  "between  2,000  and  3,000  people 
have  professed  conversion"  in  them,  and  upward  of  600  had 
joined  his  church,  and  many  others  had  gone  to  other  churches. 
The  church  was  thronged  with  great  audiences  and  at  his  Sab- 
bath preaching  multitudes  were  unable  to  get  inside  the  build- 
ing. Of  his  work  in  St.  Joseph,  Mo.,  and  its  influence  upon 
the  people,  the  following  note  from  Bishop  Vincent  gives  some 
indication.  He  writes  to  Dr.  Munhall  after  his  union  meetings 
in  that  city: 

"  I  have  never  known  much  of  your  personal  work,  but 
the  strong  and  delightful  tributes  paid  to  you  and  your  ser- 
vices, and  the  permanent  results  of  them  at  St.  Joseph,  de- 
manded from  me  to  you  a  letter  of  congratulation.  So  much 
of  the  evangelistic  work  that  has  been  done  in  these  days  is 
superficial  and  unscriptural,  and  makes  so  little  provision  for 
Scripture  study,  for  practical  and  enduring  results  in  character, 
that  I  think  the  man  who  makes  the  record  you  did  at  St.  Jo- 
seph, Mo.,  deserves  the  warm  'God  bless  you'  of  every  true 
believer  in  wise  evangelical  work." 

A  recent  union  meeting  conducted  by  Dr.  Munhall  at  Bay 
City,  Mich.,  began  January,  1894,  and  was  continued  three 
weeks.  In  these  services  eight  churches  united — Presbyterian, 
Methodist,  Congregational,  and  Baptist — pastors  and  people  laid 
aside  for  the  time  minor  doctrinal  differences  and  cooperated 
heartily  in  the  good  work.  As  a  part  of  the  results  of  the 
meetings,  ten  weeks  after  the  close  the  pastors  certify  to  the 
reception  of  from  20  to  162  members  into  their  several  churches. 
In  all  646  were  received  by  these  churches.  Other  churches 
shared  largely  in  the  fruits,  so  that  more  than  a  thousand  were 
added  to  the  church-membership  of  the  city.  One  third  of  the 
converts  were  men,  among  them  many  prominent  lawyers,  phy- 


6l6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

sicians,  merchants,  and  manufacturers.  Two  or  three  churches 
doubled  their  membership  in  this  revival.  One  pastor  calls  it 
the  most  remarkable  revival  he  has  ever  known.  One  says  the 
revival  still  continues  in  his  church ;  scores  of  awakened  per- 
sons are  still  in  attendance  on  the  services.  It  would  be  im- 
possible to  give  reports  or  even  a  summary  of  the  results  of  Dr. 
Munhall's  labors  in  the  nearly  twenty  years  which  he  has  de- 
voted to  evangelistic  work.  The  above  are  only  a  few  among 
many  harvests  of  souls  which  he  has  witnessed. 

Rev,   C,   H.   Yatman,  the  present  leader  of  the  "  Forward 
Movement"  in  New  York,  has  devoted  fifteen  years  of  labor  to 

_  „  „  evangelistic  work.     In  that  time  he  has  visited 

C.H.  Yatman.  ■,     ■,   ,        j    -         n  ^        r    ^u-  ^  ^ 

and    labored   m    all   parts   of   this  country  and 

Canada.  He  has  had  much  success  in  work  among  young 
people.  For  ten  years  he  has  had  the  leadership  of  the 
"  Young  People's  Meetings"  at  Ocean  Grove,  during  the  camp- 
meeting  season.  In  this  he  has  been  a  spiritual  power,  and 
become  known  to  many  thousands. 

For  two  years  past  he  has  been  the  leader  of  the  "  Forward 
Movement"  in  New  York  city,  under  the  Methodist  City 
The  "Forward  Missionary  Society,  The  object  is  to  reach 
Movement."  the  unchurched  masses — especially  such  as  are 
for  any  reason  so  alienated  from  churches  and  religious  associ- 
ations that  they  are  not  likely  to  be  drawn  into  ordinary  Sab- 
bath congregations.  For  this  purpose  the  "  Metropolitan  Meet- 
ings" were  inaugurated  in  that  large  auditorium,  with  the 
attractions  of  Gospel  music,  and  live,  earnest  services.  The 
result  has  been  crowded  congregations,  and  under  the  faithful 
preaching  of  the  Gospel  hundreds  of  good  earnest  converts 
have  been  made.  Large  numbers  have  been  brought  under 
Gospel  influences  for  the  first  time  and  untold  good  has  resulted. 
During  the'  winter  of  1893-94  Mr.  Yatman  obtained  a  fur- 
lough, leaving  his  New  York  work  temporarily  in  the  care  of 
his  assistants  and  devoted  two  months  to  similar  work  in  San 
Francisco,  Cal.,  during  the  mid-winter  fair  in  that  city.  He 
held  services  and  preached  almost  daily  to  large  congregations. 
The  result  was  the  most  extensive  and  blessed  revival  in  San 
Francisco  and  neighboring  cities  that  has  been  known  on  the 
coast  for  many  years.  Mr.  Yatman  is  a  native  of  New  Jersey 
and  was  converted  in  Newark,  through  the  faithfulness  of  his 
Christian  employer. 


the  methodist  episcopal  church.  617 

Statistics  of  the  Methodist  Episcopal  Church  (North). 

1.  In  TJiis  Country. 

i8go.  1895. 

Number  of  churches 20,802  23,798 

Number  of  communicants 2,085,491  2,405,066 

Gross  amount  of  benevolent  contributions $1,692,760  $2,063,428 

2.  Iti  Foreign  Field. 

1890.  1895. 

Number  of  churches 559  737 

Number  of  missionaries 288 

Number  of  communicants 68,858  118,987 

3.  Iti  Home  Missiojt-Field. 

i8go.  1895. 

Number  of  home  missionaries 12, 802  14, 553 


SECTION   SECOND. 
Methodist    Episcopal    Missions.* 

As  the  Methodist  Episcopal  Church  has  been  essentially  a 
missionary  church,  its  distinctively  mission  work  at  home  and 
abroad  has  naturally  been  carried  on  by  a  single  great  organ- 
ization, whose  organized  name  is  The  Missionary  Society  of 
the  Methodist  Episcopal  Church.  We  subjoin,  as  giving  some 
glimpses  of  its  work : 

1.  The  story  of  the  Origin  and  Growth  of  the  Society. 

2.  Some  sketches  of  its  Work  in  the  Foreign  Field. 

I.   Origin  and  Growth  of  the  Missionary  Society.* 

BY    albert    S.    hunt,    D.D.,    SECRETARY    OF     THE     AMERICAN     BIBLE 

society. 

The  nineteenth  day  of  September,  1739,  is  regarded  by  our 
church  historians  as  the  birthday  of  Methodism.  This  was 
eighty  years  antecedent  to  the  formation  of  the  Society  under 
whose  auspices  we  are  now  gathered.  Before  the  birth  of  or- 
ganized Methodism,  however,  Wesley  had  given  practical  proof 
of  his  missionary  zeal,  and  soon  thereafter  he  was  recognized 

*  Materials  for  this  Section  were  kindly  furnished  by  the  Secretaries  of 
the  Methodist  Missionary  Society. 

*  From  an  address  delivered  at  the  seventy-fifth  anniversary  of  the 
Missionary  Society  of  the  Methodist  Episcopal  Church,  held  in  Hanson 
Place  Methodist  Episcopal  Church,  Brooklyn,  N.  Y. ,  November  7,  1894. 


6l8  THE    KINGDOM    OF    GOD    IN    AMERICA. 

as  one  of  the  must  remarkable  evangelists  of  the  Christian  cen- 
turies. Thirty  years  later  he  sent  his  first  two  missionaries  to 
America.  Coke,  who  became  our  first  bishop,  sweeping  across 
seas  and  islands  and  continents,  was  practically  a  missionary 
society  in  his  own  person.  Garrettson  went  forth  from  the 
Christmas  Conference  as  a  missionary  to  a  foreign  land.  Our 
itinerant  preachers,  with  Asbury  at  their  head,  were  all  mis- 
sionaries, made  sturdy  for  their  unselfish  service  by  habitual 
fellowship  with  Him  who  said,  "  I  came  down  from  heaven,  not 
to  do  mine  own  will,  but  the  will  of  Him  that  sent  me." 

A  rare  document  has  recently  fallen  into  my  hands  which 
affords  interesting  testimony  upon  this  point  from  John  Wesley 
Bond,  the  traveling  companion  of  Asbury.  He  relates  that  the 
pioneer  bishop,  when  preaching  to  a  congregation  on  the  bor- 
ders of  civilization,  found  a  very  impressive  illustration  in  the 
recent  conduct  of  certain  militiamen,  who,  at  a  critical  juncture 
during  the  last  war  between  England  and  the  United  States, 
refused  to  cross  the  State  lines  to  support  the  regular  troops. 

Said  the  bishop;  "We  followed  you  to  the  wilderness  when 
the  earth  was  our  only  resting-place  and  the  sky  our  canopy, 

Bishop  when  your  own  subsistence  depended  on  the  pre- 
Asbury's        carious  success   of  the   chase,   and   consequently 

Promise.  y^^  j^g^j  little  to  bestow  on  us.  We  sought  not 
yours,  but  you.  And  now  show  us  the  people  who  have  no 
preacher  and  whose  language  we  understand,  and  we  will  send 
them  one.  Yes,  we  will  send  them  one;  for  the  Methodist 
preachers  are  not  militia,  who  will  not  cross  the  lines;  they 
are  regular,  and  they  must  go!" 

The  qualification  expressed  by  the  bishop's  words,  "  Whose 
language  we  understand,"  need  .not  have  been  made,  for  work 
among  the  North  American  Indians  had  already  begun,  tho  the 
romantic  story  of  John  Stewart's  visit  to  the  Wyandottes  be- 
longs to  1816,  the  year  of  Asbury 's  death. 

Asbury  shared  the  responsibilities  of  leadership  for  eight 
years  with  the  first  bishop  of  our  church  who  was  born  upon 

Bishop  American  soil.  Few  men  in  any  age  have  been 
McKendree.  more  ardent  and  active  in  missionary  labors  than 
William  McKendree.  At  the  opening  of  this  century  he  was 
in  charge  of  a  district  which  embraced  the  present  States  of 
Ohio,  Indiana,  Illinois,  Kentucky,  and  Tennessee,  with  the 
western  part  of  Virginia;  and,  as  if  this  field  was  too  narrow, 
the  Natchez  Mission  in  Mississippi  was  added.  Year  after 
year,  before  and  after  his  election  to  the  episcopacy  in  1808,  his 
missionary  labors  were  well-nigh  unparalleled,  and  he  appears 
in  history  as  the  living  link  between  the  early  and  the  later 
methods  of  American  Methodism,  for  he  became  the  first  pres- 
ident of  the  Missionary  Society,  which  was  organized  in  the 
city  of  New  York  on  the  fifth  day  of  April,  1819.  This  glance 
at  the    former  times,  hasty  as  it  is,  clearly  indicates  that  the 


THE    METHODIST    EPISCOPAL    CHURCH.  619 

Methodism  of  the  New  World,  like  that  of  the  Old,  was  char- 
acterized by  the  most  ardent  missionary  spirit  and  the  most 
devoted  missionary  labors.  The  record  which  has  come  to  us 
from  our  fathers  fills  us  with  admiration  and  gratitude. 

Circumstances  of  its  Origin. 

Let  us  turn,  now,  to  mark  the  most  striking  features  of 
Environment  the  environment  of  the  founders  of  this  Society 
of  the  seventy-five  years  ago.     The  civil  and  ecclesias- 

Founders.  tical  conditions  which  then  prevailed  fettered 
their  endeavors  to  an  extent  which,  I  must  believe,  we  uncon- 
sciously fail  to  appreciate. 

Here  are  a  few  facts.  To  the  original  thirteen  vStates  of  the 
Union  eight  had  been  added.  In  1820,  a  year  after  the  forma- 
tion of  this  society,  the  total  population  of  the  country  was  but 
9,633,822,  and  of  this  number  1,771,656  were  negroes,  mostly 
slaves.  The  population  of  New  York  city  was  123,706,  and 
that  of  Brooklyn,  now  incorporated  as  a  village,  7,175.  There 
were  no  telephones,  no  lines  of  telegraph,  no  Atlantic  cables, 
no  ocean  steamships,  no  railroads,  no  Erie  Canal.  As  late  as 
1834  it  took  Jason  Lee  six  months  to  cross  the  continent  to  Fort 
Vancouver,  and  in  1839  he  was  seven  tedious  months  in  ma- 
king the  same  journey.  Reinforcements  for  the  Oregon  field 
were  sent  around  Cape  Horn  in  a  ship  chartered  for  this  special 
service.  Four  months  after  they  sailed  the  New  York  office 
learned,  through  letters  written  in  Rio  Janeiro,  that  they  had 
been  prospered  thus  far  on  their  journey  and  were  soon  to 
proceed. 

Think,  too,  of  the  postal  facilities  of  that  day.  The  late 
Hon.  William  E.  Dodge  tells  us,  in  his  lecture  on  "Old  New 
York,"  that  in  1819  the  New  York  city  post-office  occupied  the 
parlors  of  an  ordinary  dwelling.  A  single  mail-bag,  which  one 
man  could  carry  with  ease,  contained  the  entire  mail  for  the 
South.  There  were  no  postage  stamps;  prepayment  of  postage 
was  not  permitted,  and  the  rates,  which  varied  with  the  dis- 
tances, were  enormous.  A  letter  carried  any  distance  beyond 
four  hundred  and  fifty  miles  cost  the  recipient  a  quarter  of  a 
dollar,  and  it  cost  more  to  send  a  letter  by  post  from  Brooklyn 
to  New  York  than  it  costs  now  to  send  one  to  Rome  or  to 
Pekin. 

Farmers  who  were  at  all  remote  from  the  great  natural 
water-courses  found  it  difficult  to  reach  the  market,  and  so  had 
little  money,  while  the  little  that  was  offered  they  often  hesi- 
tated to  accept,^  because  bank-notes  frequently  bore  a  heavy 
discount  at  point's  even  moderately  distant  from  the  place  where 
they  were  issued. 

It  is  evident  that  these  facts  had  an  important  bearing  upon 
the  work  undertaken  by  our  fathers  seven.ty-five  years  ago. 


620  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Nor  is  this  all,  for  the  condition  of  the  church  as  well  as  that 
of  the  State  at  that  period  calls  for  a  moment's  attention.     It 

A  Day  of  was  a  day  of  small  things  with  ns.  There  were 
Small  Things,  three  bishops;  there  were  eleven  conferences,  the 
ground  west  of  the  Mississippi  having  been  but  recently  and 
lightly  touched.  The  membership  of  the  church  was  235,559, 
of  which  number  39,312  were  negro  slaves.  The  Methodist 
Book  Concern  was  still  dwelling  in  rented  rooms  and  had  not 
yet  reached  Crosby  Street.  The  Christian  Advocate  was  a  bene- 
diction of  the  coming  time,  seven  years  away,  while  the  Methodist 
Magazitie  was  but  an  infant  of  days. 

I  have  now  to  emphasize  a  point  which  is  a  legitimate  out- 
growth of  the  external  conditions  just  enumerated.  I  refer  to 
Early  Em-  the  serious  embarrassment  which  Nathan  Bangs 
barrassments,  and  his  few  compeers,  here  at  the  center,  experi- 
enced from  the  practical  impossibility  of  conferring  freely  or 
frequently  with  other  wise  and  influential  men  of  the  denomi- 
nation. In  April,  181 6,  Enoch  Mudge  was  a  preacher  on  Bos- 
ton circuit,  and  Elijah  Hedding  was  at  Lynn  Common;  James 
B.  Finley  was  presiding  elder  of  the  Ohio  district;  John 
Emory  was  pastor  of  the  Foundry  Church,  Washington  city, 
and  Beverly  Waugh  of  Fells  Point,  Baltimore;  James  O. 
Andrew  was  at  the  capital  of  South  Carolina,  and  William 
Capers  at  Savannah.  But  I  need  not  enlarge  the  list.  What 
strength  and  gladness  the  counsels  of  such  men  would  have 
given  to  Nathan  Bangs!  Many  a  time,  T  feel  sure,  he  longed 
to  grasp  their  hands  and  speak  with  them  face  to  face  of  mat- 
ters on  which  he  was  so  deeply  interested ;  but  they  were  very 
far  mvay. 

Once  more,  we  should  distinctly  note  that  a  goodly  number 
of  men,  who  at  a  later  period  were  the  most  efficient  support- 
ers of  the  Society,  were  not  associated  with  the  founders  in 
1819.  When  mountains  which  are  far  apart  form  the  back- 
ground of  a  broad  landscape  they  seem  to  be  close  together. 
Bangs  and  Soule  and  Clark,  when  the  Society  was  organized, 
were  each  not  far  from  forty  years  of  age,  and  as  they  continued 
to  be  prominently  identified  with  ecclesiastical  affairs  during 
the  lifetime  of  a  new  generation  it  is  easy  for  us,  in  looking 
back,  to  fall  into  the  error  of  regarding  the  eloquent  and  devout 
men  who  were  their  coworkers  at  any  time  during  their  lives 
as  their  coworkers  at  all  times.  But  Pitman  and  Durbin,  who 
long  before  the  death  of  Bangs  became  most  efficient  supporters 
of  this  Society,  were  both  unknown  to  fame  at  the  time  of  its 
organization.  Pitman  had  not  completed  his  first  year  on  trial 
in  the  Philadelphia  Conference,  while  Durbin,  converted  six 
Formation  of  months  before,  was  a  local  preacher,  serving  under 
the  Society,  the  elder  on  the  Limestone  Circuit  in  Kentucky. 
Summerfield  and  Fisk  and  Olin  became  the  three  most  elo- 
quent  advocates    of    the    Missionary  Society  before    the    first 


THE    METHODIST    EPISCOPAL    CHURCH,  62I 

twenty-five  years  of  its  history  had  passed,  and  they  were  all 
intimate  friends  of  Nathan  Bangs,  but  not  in  1819  when  he 
framed  the  constitution  of  this  Society.  It  is  probable  that  at 
that  time  he  had  never  heard  the  name  of  either  of  them.  At 
least,  Summerfield  was  then  a  young  local  preacher  in  Ireland, 
and  he  did  not  come  to  America  until  two  years  thereafter. 
Fisk  was  passing  his  first  year  on  trial  in  the  New  England 
Conference,  and  Olin  was  a  sophomore  in  Middlebury  College, 
not  yet  a  professor  of  religion. 

First    Quarter-Century. 

But  it  is  time  for  ns  to  consider  how  nobly  and  successfully 
the  founders  met  the  various  hindrances  which  they  encoun- 
tered in  their  untrodden  pathway.  It  would  be,  in  the  first 
place,  unjust  to  their  memory  if  we  failed  to  note  that  the  very 
richness  of  the  harvest  gathered  from  seed  sown  without  the 
aid  of  a  missionary  society  presented  one  of  the  most  powerful 
of  all  the  forms  of  opposition  with  which  they  were  called  to 
contend.  Methodism  had  come  to  be  justly  regarded  as  in 
itself  a  vast  and  victorious  missionary  movement.  Not  a  few 
wise  and  godly  men  feared  that  the  new  organization  would 
impede  the  progress  of  the  church.      On  the  floor  of  the  General 

Church  Conference   of   1820  the  new  movement  was  de- 

Opposition,  nounced  as  radical  and  dangerous.  Strange  as 
such  opposition  seems  to  us  now,  it  was  too  vigorous  to  be 
easily  vanquished.  The  friends  of  the  new  enterprise,  how- 
ever, gained  the  victory,  and  largely,  I  think,  because  they 
were  everywhere  recognized  as  being  themselves  itinerants  of 
the  first  rank.  They  were  indeed  wise  and  skilful  in  argument, 
but  it  was  what  they  were  quite  as  much  as  what  they  said 
which  enabled  Garrettson  and  McKendree  and  Bangs,  and  a 
few  besides,  to  silence  the  criticisms  of  the  timid  and  mis- 
informed, for  it  was  regarded  as  inconceivable  that  men  who 
were  themselves  so  large  a  part  of  the  history  of  the  church 
would  be  the  advocates  of  an  enterprise  which  could  possibly 
prove  hostile  to  its  highest  welfare. 

In  the  next  place,  let  us  note  that  the  many  and  serious  hin- 
drances which  resulted  from  inadequate  facilities  for  travel  ^nd^  for 
Difficulties  of    transmitting   intelligenee  were,  to  a  degree  it  would 

Travel.  be  scarcely  possible  to  overrate,  mastered  by  the 
aid  of  the  bishops.  Rarely  at  rest,  they  were  the  bearers  of 
tidings  from  the  center  to  the  outposts  of  the  field,  and  back 
again  from  the  outposts  to  the  center.  Perfectly  informed  con- 
cerning the  spirit  and  aims  of  this  new  movement,  and  heartily 
approving  them,  history  must  give  them  a  place  of  high  rank 
among  its  supporters. 

Again,  it  would  be  an  unpardonable  omission  if  I  should 
fail  to  refer  to  the  courage  and  generosity  manifested  by  our 


62  2  THE    KINGDOM    OF    GOD    IN    AMERICA. 

fathers  in  dealing  with  tJie  financial  problems  which  they  were  com- 
pelled to  solve.  During  the  first  twenty-five  years  of  the  So- 
The  Financial  ciety's  history  it  was  repeatedly  embarrassed  by 
Problem.  debt,  and  once  by  a  more  burdensome  debt,  in  pro- 
portion to  its  annual  income,  than  we  have  known  in  our  time. 
Special  and  earnest  appeals  were  therefore  made,  and  not  in  vain. 
Ministers  and  laymen  alike  proved  their  loyalty  to  the  institution 
by  liberal  deeds  which  have  been  seldom  equaled  and  perhaps 
never  excelled.  Bishop  McKendree  once  passed  over  to  its 
treasurer  his  entire  salary  for  the  year.  It  was,  indeed,  but 
$ioo — ^the  allowance  at  that  time  of  an  unmarried  preacher — 

Instances  but  it  was  all  his  living,  and  its  real  value  was 
of  Self-Denial.  determined  by  One  who  always  sits  over  against 
the  treasury  to  see  not  Jioiv  much,  but  how,  the  givers  give.  Let 
us  place  by  the  side  of  this  a  companion  picture.  The  memory 
of  George  Suckley,  who  was  one  of  the  original  managers  of 
the  Society,  is  rendered  fragrant  by  his  tmselfish  devotion  to 
its  interests.  Shortly  after  the  Book  Concern  had  been  reduced 
to  ashes,  and  the  church  had  contributed  nearly  $90,000  to  aid 
in  restoring  it,  came  the  awful  panic  of  1837.  Business  was 
prostrate,  and  the  Missionary  Society,  still  an  unchartered 
organization,  was  sadly  crippled.  "  In  that  season  of  disaster 
and  almost  of  despair,"  says  Joseph  Holdich  at  the  funeral  of 

r.  Suckley,  "  our  worthy  friend  never  shunned  the  fullest 
amount  of  responsibility.  I  well  remember,"  he  adds,  "dur- 
ing that  dark  period  being  at  his  house  when  he  was  called  on 
to  become  security  for  a  note  of  the  treasurer  of  the  Missionary 
Society  to  the  amount  of  about  $40,000,  when  there  seemed  to 
be  no  means  of  payment,  and  many  doubted  the  ability  of  the 
Society  to  meet  its  obligations.  After  he  had  put  his  name  on 
the  note  he  turned  to  me  and  said:  '/  am  determined  to  sink  or 
sivim  7vith  the  Missionary  Society. '  " 

Such  was  the  spirit,  and  such  and  such  like  were  the  deeds 
of  the  fathers  into  whose  labors  we  have  entered.  These  men 
were  not  idle  dreamers,  who  plunged  into  a  new  enterprise 
without  counting  the  cost.  They  knew  that  they  were  sowing 
good  seed  in  good  ground  and  that  the  husbandman  under 
whose  oversight  they  labored  was  the  everlasting  Father;  and 
so  they  were  willing  not  only  to  work,  but  to  wait.  To  them 
every  token  of  success  not  only  gave  visible  proof  of  what  had 
been  actually  achieved,  but  it  was  a  prophecy  of  the  future 
triumph  which  was  wrapped  up  in  the  achievement.  Their 
official  words  to  the  church  find  a  true  interpretation  only  when 
we  keep  these  facts  in  mind.  In  the  light  of  them  we  must 
read,  for  instance,  this  extract  from  the  twelfth  Annual  Report, 
when  the  total  receipts  of  the  Society  since  it  was  founded  were 
less  than  $75,000  ($74,133.49):  "  The  field  of  usefulness,"  they 
say,  "  which  has  opened  before  us,  and  the  means  furnished  us 
by  the  liberality  of  the  Christian  community  have  far  trans- 


THE    METHODIST    EPISCOPAL    CHURCH.  623 

cended  the  most  sanguine  expectations  of  the  warmest  advocates 
of  the  Society." 

A  little  later  the  work  put  on  new  strength  as  the  result  of 
opening  new  fields.  In  all  its  departments  it  expanded,  and  to 
Extension  of  trace  its  growth  from  year  to  year  would  be  one 
the  Work.  of  the  most  fascinating  of  historical  pursuits;  but 
we  can  not  attempt  it  now.  Nor  may  we  even  delay  to  make 
comparisons  between  successive  decades.  A  few  touches  of 
outline,  with  a  little  emphasis  upon  the  state  of  affairs  at  the 
close  of  each  period  of  twenty-five  years,  seems,  however,  to  be 
practicable. 

Steadily  increasing  work  among  many  tribes  of  North 
American  Indians;  special  missions  founded  by  William  Capers 
among  negro  slaves;  the  establishment  in  Liberia  of  our  first 
mission  to  a  foreign  land;  the  opening  of  work  in  Oregon,  as 
a  result  of  the  coming  of  the  Flathead  Indians  to  ask  about 
"the  white  man's  God!"  the  inauguration,  by  William  Nast,  of 
missions  among  Germans  in  the  United  States;  the  commence- 
ment of  work  in  South  America;  and,  later  still,  of  work  in 
Texas — then  a  foreign  land — form  the  chief  outlines  of  the  his- 
tory of  the  Society  for  the  first  quarter  of  a  century.  The 
twenty-fifth  anniversary,  which  was  held  in  the  Greene  Street 
Church,  New  York,  during  the  session  of  the  historic  General 
Conference  of  1S44,  was  rendered  an  occasion  of  unique  interest 
by  the  presence  of  representatives  from  every  part  of  the  land, 
and,  more  than  all,  I  must  think,  by  premonitions  of  the  storm 
which  was  so  soon  to  burst  upon  the  church — premonitions  so 
painful  that  not  even  the  faintest  allusion  gave  them  expres- 
sion. The  silence  that  preceded  a  catastrophe  so  lamentable 
was  like  the  stillness  in  nature,  to  be  felt  but  not  described, 
which  anticipates  an  earthquake. 

Second  Quarter-  Century. 

Turning  to  the  second  period  of  twenty-five  years,  the  first 
and  most  momentous  fact  which  presents  itself  is  the  dismem- 
Church  Dis-  berment  of  the  church,  and  the  consequent  divi- 
memberment.  sion  of  our  work  in  the  home  field.  The  Society, 
however,  tho  sadly  wounded,  quickly  rallied  and  turned  its 
attention  to  foreign  lands.  Between  1847  and  1857,  inclusive, 
our  missions  in  China,  Germany,  Scandinavia,  India,  and  Bul- 
garia were  founded.  The  finances  of  the  Society  were  affected 
first  by  the  withdrawal  of  the  Southern  churches,  and  later,  in 
different  ways  of  which  we  need  not  definitely  speak,  by  the 
Civil  War.  This  period  includes  the  time  of  John  P.  Durbin's 
secretaryship,  during  the  later  years  of  which  he  was  ably  sus- 
tained by  the  remarkable  executive  abilities  of  his  associate, 
William  L.  Harris.  The  most  valuable  single  result  of  Dr. 
Durbin's  leadership  is  embraced,  as  I  think,  in  this  brief  sen- 


624  THE    KINGDOM    OF    GOD    IN    AMERICA. 

tence,  which  stands,  and  let  us  hope  will  ever  stand,  in  our  Book 
of  Discipline :  "  The  support  of  missions  is  committed  to  the  churches^ 
congregations,  and  societies,  as  snch."  A  change  amounting  to  a 
revolution  was  wrought  when  the  General  Conference  of  1852 
placed  the  seal  of  its  authority  upon  these  pregnant  words,  for 
they  put  an  end  to  the  feeble,  fitful,  auxiliary  plan  which  had 
been  tried  and  found  wanting.  This  second  period  of  twenty- 
five  years  found  its  impressive  conclusion  in  the  great  Jubilee 
Anniversary  which  was  celebrated  in  January,  1869,  in  the  city 
of  Washington. 

Third  Quarter  -  Century. 

The  third  and  last  period  of  twenty-five  years  closed  on  the 
fifth  day  of  April  last.  In  the  year  1872  our  missions  in  Italy 
and  Japan  were  established.  In  1873  we  entered  Mexico,  and 
then  twelve  years  elapsed  before  the  inauguration  of  work  in 
Korea.  The  history  of  the  Society  during  the  last  quarter  of 
a  century  has  been  one  of  marvelous  development,  the  details 
of  which  would  afford  material  for  large  discourse,  but  your 
patience  will  be  taxed  only  to  consider  a  few  hints  in  the  line 
of  comparison,  which  I  think  will  prove,  better  than  anything 
else  could  do,  the  greatness  of  our  growth  during  recent  years. 
The  receipts  of  the  twenty-fifth  year  were  (as  the  report  for 
that  year  shows)  $123,717. 15  ;  the  receipts  of  the  fiftieth  year 
were  $634,704. 11 ;  and  of  the  seventy-fifth  year,  $1, 196,608.77. 

The  total  aggregate  receipts  of  the  first  period  of  twenty-five 
years  appear  to  have  been  $1,208,282.38;  of  the  second  period 
of  twenty-five  years  they  were  $7,594,601.93;  and  of  the  third 
period,  $19,602,954.03.  The  total  aggregate  receipts  for  sev- 
enty-five years  were  $28,418,699.34.  The  amount  expended  for 
foreign  work  in  the  twenty-fifth  year  was  about  $15,000;  in 
Comparative  the  fiftieth  year,  $210,442.90;  and  in  the  seventy- 
Statements,  fifth  year,  $568,884.  The  membership  in  foreign 
fields  in  the  twenty-fifth  year  is  given  at  6,410,  of  which  num- 
ber more  than  5,000  were  in  Texas;  the  foreign  membership  in 
the  fiftieth  year  was  9,796,  of  which  number  China  had  824  and 
India  578;  the  foreign  membership  in  the  seventy-fifth  year 
was  118,987,  of  which  China  had  10,075  and  India  50,823. 
Other  interesting  comparisons  might  easily  be  drawn,  but  I 
forbear. 

You  will  now  be  more  than  willing  to  have  me  pay  our  trib- 
ute, inadequate  tho  it  must  be,  to  the  honored  men  who  have 
borne  the  heaviest  responsibilities  in  administering  the  affairs 
of  the  institution.  To  those  who  have  passed  away  and  to  those 
who  are  still  with  us  we  owe  a  debt  of  gratitude — a  larger  debt 
than  any  one  can  justly  measure  who  is  not  somewhat  familiar 
from  personal  observation  with  the  difficult  and  delicate  duties 
demanded  by  their  high  official  trusts.  Their  gifts,  strikingly 
diverse,  yet  controlled  by  the  same  Spirit,  have  here  found  a 


THE    METHODIST    EPISCOPAL    CHURCH. 


625 


grand  field  for  their  exercise,  and  through  successive  years, 
quite  down  to  the  present,  their  tireless  efforts  have  been 
crowned  by  the  favor  of  God, 

II.   General  Statement  of  Results, 
Summary  of  Foreign  Missions. 


Africa 

South  America  . 

Foochow 

Central  China  .  . 

North  China 

West  China 

North  Germany. 
South  Germany. 
Switzerland  .  . . . 

Sweden 

Finland  and  St. 
Petersburg . . . 

Norway 

Denmark 

North  India 

N.  W.  India.  . . . 
South  India  . . 
Bengal-Burma 

Bombay 

Malaysia 

Bulgaria 

Italy 

Japan  

Mexico 

Korea 


Grand  total 
Last  year  . . 


45 
130 

25 
18 

13 

10 

6 

127 

3 


355 
96 
10 

40 

48 


1,019 
993 


91 
114 

43 
4 

4 


108 


2] 
521 


9 

45 

23 

56 
4 

26 
139 

57 
124 

4 

69 

40 

160 

567 

65 

23 

35 

35 

2 

31 

15 

29 


1.555 
1.454 


3.433 
1,711 
4,225 
450 
2,020 
55 
4,071 
4,920 
6,008 
14,148 

587 

4.590 

2.433 

11,84 

7.043 

569 

846 

834 

215 

177 

1,056 

3.278 

1,83 

68 


76,41 
69,88 


282 
1.465 
5.227 

136 

842 

51 

1,790 

1,215 

985 
1.957 

160 

458 

288 

21,204 

18,222 

314 

670 

935 

199 

46 

499 

728 

1.578 

167 


59.' 
49,100 


159 

873 
127 
320 
10 
500 
788 
993 
2,689 

300 
250 
436 
2,527 
3,000 
218 

80 
221 
163 

30 
183 
433 
295 

60 


14,655 
10,690 


*  The  "  Foreign  Missionaries"  are  the  male  missionaries.  The  "Assist- 
ant Missionaries"  are  the  wives  of  missionaries  and  the  unmarried  lady 
missionaries  engaged  in  the  work  of  the  General  Missionary  Society. 
"Other  Helpers"  include  Bible-readers,  colporteurs,  chapel-keepers,  and 
wives  of  native  helpers  who  are  employed  in  mission  work.  The  increase 
in  1894  was  chiefly  in  the  Northwest  India  (9,403),  North  India  (2,575), 
and  Foochow  (2,261),  aggregating  in  the  three  missions  14.239.  The 
number  of  adherents  is  not  given  in  the  table,  but  they  aggregate  136,759, 
an  increase  of  57,414.  "Adherents"  include  the  Christian  community,  in 
addition  to  the  members  and  probationers. 
40 


626  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Turning  from  the  address  of  Dr.  Hunt  to  the  Official  Reports, 
we  find  that  the  vSociety  has  extended  its  foreign  work  until  it 
embraces  substantially  the  whole  world.  It  comprises  the  fol- 
lowing main  fields: 

In  Africa — West  Africa,  in  Liberia,  in  Kongo  Free  State, 
and  in  Angola;  East  Africa,  in  Zambezia. 

In  Asia — in  China,  in  India,  in  Bengal-Burma,  in  Korea,  in 
Japan,  in  Malaysia. 

In  Europe — in  Italy,  in  Bulgaria,  in  Sweden,  in  Norway,  in 
Denmark,  in  Russia,  in  Germany,  in  Switzerland. 

In  South  America — in  Argentina,  in  Brazil,  in  Paraguay,  in 
Uruguay,  in  Peru,  in  Chile. 

The  appropriations  by  the  Society  for  Missions,  both  Foreign 
and  Domestic,  for  1895,  were  as  follows: 

Foreign  missions $592,940 

Domestic  missions 478,205 

Miscellaneous  appropriations  119,000 

Conditional  appropriations 122,600 

Appropriations  for  the  debt 175,764 

Total $1,488, 509 

III.   Some  Recent  Mission  Work. 

There  is  only  space  to  glance  at  the  actual  work  of  this 
great  Missionary  Society,  in  one  or  two  fields,  in  order  to  show 
that  the  same  spirit  that  animated  John  Wesley  and  the  other 
fathers  of  Methodism  is  still  at  work,  not,  as  in  the  early  times, 
in  transforming  Christendom,  but  in  changing  the  waste-places 
of  heathendom  into  "the  garden  of  the  Lord."  The  glance 
will  be  confined  to  India  and  China,  the  two  great  fields  of 
modern  missions,  and  will  be  merely  illustrative.  The  mate- 
rial is  drawn  from  those  two  great  religious  journals,  The  Inde- 
pendent and  The  Christian  Advocate.  In  the  former  field  (India) 
the  power  of  grace  has  been  manifested  in  saving  and  elevating 
the  "outcasts;"  in  the  latter  (China),  in  reaching  and  rousing 
a  people  proverbially  stoical  and  immobile. 

I.    remarkable    missionary    movement    in    INDIA.* 

By  J.  M.    Thoburn,  D.  D. ,  Missionary  Bishop  of  India. 

The  people  of  India,  exclusive  of  Mohammedans,  are  popu- 
larly supposed  to  be  divided  into  four  great  castes,  but  about 

*  From  the  New  York  Independent. 


THE    METHODIST    EPISCOPAL    CHURCH.  627 

fifty  million  of  the  population  are  wholly  outside  of  these  four 
castes  or  classes.  They  are  outcasts^  strictly  speaking,  and  yet 
are  themselves  divided  and  subdivided  into  hundreds  of  so- 
called  castes,  and,  as  far  as  possible,  they  have  adopted  the 
religious  and  social  usages  of  their  more  favored  neighbors. 
With  few  exceptions,  they  are  very  poor.  From  time  imme- 
morial they  have  been  kept  in  a  state  of  abject  subjection. 
Their  children  are  not  permitted  to  attend  the  public  schools, 
not  because  the  law  sanctions  their  exclusion,  but  for  the  sim- 
ple reason  that  their  presence  in  any  school  would  excite  so 
much  hostility  that  they  dare  not  present  themselves  as  pupils. 
Their  houses  are  usually  built  on  the  outskirts  of  the  villages. 
In  the  more  remote  parts  of  the  country  they  are  obliged  to 
leave  a  public  road  when  they  see  a  high-caste  man  approach- 
ing them.  A  few  generations  ago  this  was  the  universal  rule, 
but  at  present  they  are  generally  permitted  to  live  in  peace,  to 
walk  in  the  highways  freely,  and  to  pursue  their  ordinary 
avocations  without  molestation,  so  long  as  they  do  not  in  any 
way  trespass  upon  the  exclusive  privileges  of  the  higher  castes. 

So  strong  is  the  prejudice  against  any  attempts  to  elevate 
them  that  in  numerous  instances  when  schools  for  their  chil- 
"  Depressed  dren  have  been  opened  on  the  outskirts  of  a  vil- 
Classes."  lage  where  no  other  person  need  come  in  contact 
with  them,  the  schools  have  been  broken  up  by  village  mobs 
and  the  buildings  destroyed.  Hindu  society  is  so  constituted 
that  the  presence  of  a  certain  number  of  these  lower-caste  peo- 
ple is  a  necessity  in  every  town  and  village.  Hence  they  are 
found  everywhere.  They  bear  caste  names,  which  differ  widely, 
and  themselves  belong  to  different  races,  and  yet  practically 
form  one  great  community  throughout  the  Empire.  During 
recent  years  the  term  "  depressed  classes"  has  been  applied  to 
them,  and  is  now  widely  accepted  as  descriptive  of  their  con- 
dition as  a  people. 

I  have  been  asked  to  give  a  brief  account  of  a  remarkable 
movement  toward  Christianity  "among  some  of  these  people  in 
Northern  and  Central  India.  I  gladly  comply  with  the  request, 
not  only  because  I  am  sure  such  a  statement  will  prove  of  inter- 
est, but  chiefly  because  I  have  felt  for  some  time  that  the 
movement  is  reaching  a  stage  which  gives  it  a  claim  upon  the 
sympathy  of  the  Christian  world. 

As  I  write  from  personal  observation,  I  am  obliged  for  the 
most  part  to  limit  the  story  to  the  work  carried  on  by  the  mis- 
Work  Among    sionaries   of    the    Methodist    Episcopal    Church, 

Them,  with  which  I  am  myself  connected.  It  must  not, 
however,  for  a  moment  be  understood  that  this  movement  is 
limited  to  a  single  mission-field.  It  began,  years  ago,  among 
the  Telugus  of  South  India,  where  the  American  Baptist  mis- 
sionaries have  achieved  a  wonderful  measure  of  success,  among 
people  who  have  in  all  important  respects  occupied  a  position 


628  THE    KINGDOM    OF    GOD    IN    AMERICA. 

exactly  similar  to  that  of  those  in  North  India,  among  whom 
the  present  movement  is  carried  on.  In  other  parts  of  the 
empire,  also,  and  among  missionaries  of  other  societies,  similar 
movements  have  appeared.  I  must  confine  myself,  however, 
to  the  development  of  the  work  in  our  own  mission. 

When  our  first  missionaries  began  their  work  in  India,  in 
the  latter  part  of  1858,  their  attention  was  providentially  drawn 
to  a  few  inquirers  who  belonged  to  a  subdivision  of  these  de- 
pressed classes,  and  some  of  whom  were  among  our  first  con- 
verts. The  little  community  to  which  these  people  belonged 
did  not  exceed  four  or  five  thousand  persons  of  all  ages.  They 
did  not  embrace  Christianity,  by  any  means,  in  a  body,  but  a 
few  were  gathered  in  every  year  for  perhaps  twenty  years, 
after  which  the  conversions  became  much  more  frequent,  and 
finally  the  whole  community  became  Christian.  This  con- 
tracted movement  served  as  an  object-lesson  to  the  mission- 
aries, but  it  was  not  until  the  children  of  the  first  converts  had 
grown  up  and  demonstrated  how  great  an  improvement  could 
be  made  in  a  single  generation  when  people  so  depressed  re- 
ceive an  ordinary  chance  to  acquire  an  education  and  to  work 
their  way  in  the  world  with  even  a  moderate  measure  of  free- 
dom. Some  excellent  preachers  were  raised  up  from  among 
the  converts,  while  others,  boys  and  girls,  acquired  a  respect- 
able degree  of  scholarship  and  were  able  to  command  good 
salaries  as  teachers  or  writers  in  public  offices.  The  mission- 
aries, who  had  observed  the  steady  and  rapid  progress  of  these 
converts,  very  naturally  began  to  put  a  higher  value  on  work 
among  the  low-caste  people.  I  ought  to  say  that  some  of  these 
converts  were  low,  among  the  lowest.  Many  of  them  had  been 
professional  thieves.  Every  trace  of  this  vice  has  disappeared 
from  them  as  a  people.  They  are  now  called  Christians  and 
reckoned  as  Christians  in  the  community,  and  in  a  few  years 
more  their  former  neighbors  will  have  forgotten  that  they  were 
ever  anything  else. 

About  six  years  ago  it  began  to  be  noticed   that  steadily 
increasing  numbers  of  people  belonging  to  the   lower  castes 
Rapid  were  coming  to  our  missionaries  in  North  India 

Extension.  and  asking  to  be  made  Christians.  The  statistics 
at  the  close  of  1888  surprised  and  even  startled  some  of  the 
missionaries  who  were  engaged  in  work,  as  it  then  became  evi- 
dent that  a  steady  movement  had  set  in,  and  that  not  only  more 
converts  had  been  baptized  during  the  previous  year  than  ever 
before,  but  that  the  number  of  inquirers  had  more  than  doubled. 
No  one  in  the  United  States  can  properly  appreciate  the  weight 
of  responsibility  which  the  ingathering  of  a  large  number  of 
converts  in  a  country  like  India  imposes  upon  the  missionaries 
in  charge  of  the  work.  To  train  the  adults,  to  provide  schools 
for  the  children,  to  organize  the  new  Christian  community  on  a 
Christian  basis,  to  introduce  Christian  worship  and  Christian 


THE    METHODIST    EPISCOPAL    CHURCH.  629 

usages  and  make  the  people  familiar  with  it,  all  requires  an 
amount  of  effort  and  patience  and  wisdom  and  faith  which 
workers  in  America  can  hardly  understand.  Some  of  us  also 
were  a  little  troubled  by  the  thought  that  the  Christian  com- 
munity would  soon  be  composed  almost  wholly  of  converts  from 
the  lowest  caste,  and  thus  lose  so  much  in  social  standing  that 
its  moral  power  would  be  lessened  in  the  general  community 
and  perhaps  the  more  respectable  classes  hindered  from  becom- 
ing Christians  at  all.  This  fear,  however,  was  dispelled  by  a 
careful  examination  of  the  statistics,  from  which  it  appeared 
that  the  largest  number  of  high-caste  converts  was  reported 
from  the  very  districts  in  which  the  largest  number  of  low-caste 
people  had  been  baptized.  This  remark  holds  true  to  the  pres- 
ent day.  It  is  not  found  that  the  missionaries  lost  anything  in 
their  work  among  the  high-caste  people  by  throwing  the  door 
of  invitation  wide  open  to  the  very  lowest. 

During  the  year  1889  the  work  continued  to  extend.  In- 
quirers were  reported  in  still  increasing  numbers,  and  for  the 
first  time  the  missionaries  began  to  perceive  that  if  the  move- 
ment went  forward  it  would  soon  assume  vast  proportions,  and 
extend  so  widely,  that  their  immediate  responsibility  would  be 
greater  than  they  had  dreamed  of  before.  Their  resources, 
however,  were  greatly  limited.  When  people  become  Chris- 
tians in  large  numbers,  teachers  and  preachers  must  be  provided 
for  them  at  once,  and  no  matter  how  much  economy  is  prac- 
tised, the  addition  of  a  large  number  of  converts  always  adds 
somewhat  seriously  to  the  expense  of  the  mission.  For  a  little 
time  we  seemed  to  be  thus  brought  face  to  face  with  a  serious 
financial  difficulty.  But  it  so  happened  that  I  was  obliged  to 
return  to  the  United  States  in  1890,  to  look  after  the  interests 
of  our  publishing  house  in  Calcutta,  and  while  in  America  God 
raised  up  help  in  a  way  that  had  not  been  anticipated.  When 
I  reached  New  York  I  found  a  written  invitation  from  Mr. 
Moody  for  me  to  attend  the  Students'  Conference  at  Northfield, 
and  immediately  proceeded  to  the  conference  which  was  then 
in  session.  The  day  after  my  arrival  I  was  asked  to  address 
the  conference,  and  in  the  course  of  my  remarks  I  gave  a  brief 
statement  of  the  new  work  which  was  opening  up  before  us, 
and  of  the  plan  which  we  had  adopted  for  instructing  the  con- 
Help  in  the  verts,  by  employing  a  class  of  men  chosen  from 
Work.  among  those  who  were  able  to  live  on  the  ex- 
tremely moderate  salary  of  $30  a  year.  At  the  close  of  my  re- 
marks Mr.  Moody  sprang  to  his  feet  and  said  they  must  help 
forward  that  work  by  undertaking  to  support  a  large  number  of 
these  pastor  teachers.  In  a  few  minutes,  to  my  extreme  sur- 
prise, $3,000  had  been  pledged  for  the  support  of  one  hundred 
men.  The  effect  of  this  spontaneous  gift  from  a  far  country  upon 
our  Christians  in  India  was  wonderful.  They  seemed  inspired 
with  new  courage  and  new  energy,  and  began  to  appreciate  the 


630  THE    KINGDOM    OF    GOD    IN    AMERICA. 

fact  that  God  had  committed  into  their  hands  a  great  work. 
The  converts  multiplied,  and  inquirers  came  forward  in  still 
increasing  numbers.  The  work  went  on  steadily,  until  at  the 
close  of  1 89 1  the  converts  were  coming  forward  at  the  rate  of 
fifty  every  day.  That  rate  of  increase  has  been  kept  up  ever 
since.  Including  children,  every  day  in  the  month,  through- 
out the  whole  year,  an  average  of  fifty  of  these  poor  people 
throw  away  their  idols  and  turn  to  the  worship  of  the  living 
God.  When  I  left  India,  a  little  more  than  a  month  ago,  the 
whole  number  of  converts  in  our  several  mission-stations  in 
North  and  Central  India  amounted  to  seventy-two  thousand. 

I  have  not  the  shadow  of  a  doubt  as  to  the  continuance  of 
the  work.  It  will  as  surely  continue  to  go  forward  as  the  tides 
will  continue  to  ebb  and  flow.  It  will  not,  however,  be  limited 
to  its  present  proportions.  It  will  certainly  spread  abroad  more 
and  more,  and  the  fifty  daily  converts  of  to-day  will  become  the 
hundred  of  the  near  future.   .   .   . 

Revivals  among  them  are  frequent.  In  every  such  meeting 
the    constant    question    pressed    upon    every    such    convert   is: 

Genuine        "  Have  you  received  the  Holy  Spirit  since  you 

Revivals.  were  baptized?"  Thousands  are  able  to  respond 
in  the  affirmative.  I  have  worked  in  revival  meetings  in 
America  as  well  as  in  India,  and  think  I  know  when  such  a 
work  is  genuine  and  when  it  is  confined  to  mere  surface  indica- 
tions. I  know,  for  instance,  the  difference  between  a  meeting 
where  people  are  deeply  and  pungently  convicted  of  sin  and 
afterward  brought  to  Christ,  and  saved  by  Him  with  a  salvation 
which  is  genuine  and  abiding,  and  another  meeting  in  which  a 
large  number  of  more  or  less  sincere  Christians  get  together 
and  sign  cards,  and  go  away  and  report  that  a  great  work  of 
grace  has  been  witnessed  in  the  assembly  which  they  have 
attended.  I  think,  also,  I  can  tell  the  difference  between  a 
meeting  in  India  where  everything  is  merely  formal,  and  an- 
other in  which  poor,  weak,  ignorant  creatures  are  brought  to 
the  Savior's  feet,  imbued  with  life  divine,  and  lifted  up  into 
the  light  of  God.  Some  reader  may  perhaps  think  that  I  am 
mistaken.  If  so,  I  have  no  controversy  with  him;  but  if  I  am 
mistaken  in  reference  to  hundreds  of  these  converts  with  whom 
I  have  talked,  and  whom  I  have  joined  in  worship,  I  am  also 
mistaken  in  reference  to  my  own  salvation  and  my  own  hope 
of  life  in  a  better  world. 


2.    PROGRESS    IN     CHINA. 

By  Rev.   J.   H.    Worley,   A.M.,   Foo-CJio7V,    China. 

Hok-Chiang  city  has  been  noted  for  its  indifference  and 
sometimes  open  opposition  to  Christianity.  Many  years  ago 
Ling  Ching  Ting,  a  native  evangelist,  was  beaten  nearly  to 


THE    METHODIST    EPISCOPAL    CHURCH.  631 

death  for  preaching  the  Gospel.  Tho  the  work  for  some  years 
has  prospered  in  the  surrounding  district,  there  have  been  but 

Chinese  few  converts  in  the  city,  and  these  mostly  from 
Pharisaism,  the  poor  and  laboring  classes.  The  literary  and 
wealthy  people  have  held  the  Christian  religion  and  its  follow- 
ers in  supreme  contempt. 

But  all  this  has  changed  within  the  past  few  months. 
Twenty-one  persons,  fifteen  of  whom  are  men  between  nineteen 
and  forty,  belonging  to  three  of  the  most  distinguished  literary 
families  in  the  city,  have  been  baptized  and  openly  professed 
faith  in  Christ.  Two  of  them  are  first-degree  men.  Several 
are  exceedingly  zealous  in  persuading  others  to  accept  Christ, 
and  it  is  believed  God  will  call  them  to  the  ministry.  We  have 
secured  one  of  them  for  teacher  in  the  boarding-school  in  the 
city  and  several  for  the  day-schools  throughout  the  district;  and 
they  are  doing  excellent  work  and  proving  the  genuineness  of 
their  conversion.  If  all  in  these  three  families  become  Chris- 
tians, it  means  more  than  a  hundred  souls  saved  and  an  influ- 
ence for  the  truth  which  can  not  be  measured.  Very  few  of  the 
women  have  yielded.  Having  small  feet,  and  belonging  to 
such  high  families,  it  is  too  soon  to  expect  them  to  come  to 
church,  especially  to  a  mixed  congregation.  In  order  to  reach 
them  with  the  Gospel  the  pastor  has  instituted  cottage  prayer- 
meetings  twice  a  week,  which  rotate  from  house  to  house. 
Already  good  results  are  manifest  from  these  meetings. 

On  a  recent  visit  to  Hok-Chiang  seven  distinguished  schol- 
ars, one  a  second-degree  man,  called  on  me  at  the  chapel.  We 
talked  of  the  Gospel  and  its  benefits  to  mankind 
Great  Change.  ^.^^^  ^^^^  midnight.  The  pastor  told  me  that  such 
a  company  often  spent  the  evening  listening  to  him  read  and 
expound  the  Scriptures.  I  called  on  both  the  civil  and  military 
mandarins,  and  was  kindly  treated.  They  inquired  about  our 
work,  and  especially  of  the  revival  among  the  literary  men.  I 
presented  each  a  copy  of  our  church  paper,  and  one  of  them  an 
account  of  the  World's  Fair  which  had  been  translated  into 
Chinese.  The  military  mandarin  called  on  me  and  spent  some 
time  in  looking  about  the  church  and  schools.  At  the  last 
quarterly  meeting  this  same  officer  was  present,  and  witnessed 
the  baptism  of  several  of  these  literary  men.  He  remained 
through  the  entire  service,  and  seemed  much  interested. 

The  civil  magistrate  has  since  become  very  much  Western- 
ized, and  asked  that  the  decisions  of  his  court  be  published  in 
the  paper.  At  a  recent  examination,  he  gave  as  subject  for  the 
thesis,  "History  of  Christianity  in  China — Will  it  be  an  Im- 
pediment to  Us  in  the  Future?"  The  Christians  feared  the 
subject  would  not  receive  fair  treatment  at  the  hands  of  the 
heathen,  so  two  of  them  sent  in  theses.  The  magistrate  was 
so  pleased  with  their  productions  that  he  requested  them  pub- 
lished   in    the  paper  and  given    a    wide    circulation,    so    that 


632  THE    KINGDOM    OF    GOD    IN    AMERICA, 

the  people  might  have  a  better  understanding  of  the  Christian 
religion. 

Nor  is  this  all.  Revivals  are  reported  in  many  places  in 
the  district.  In  one  village  the  whole  population  agreed  to 
Spreading  give  up  idolatry  and  seek  Christ.  They  sent  for 
Revivals,  one  of  our  preachers  to  destroy  their  idols  and 
teach  them  the  way  of  salvation.  A  like  movement  occurred 
in  another  village,  and  they  sent  for  a  preacher  of  the  English 
Church.  Recently,  while  Archdeacon  Wolfe,  of  the  English 
mission,  was  preaching  in  Hok-Chiang,  a  man  put  two  baskets 
in  the  church  door,  and  listened  till  the  service  was  ended.  He 
then  said  his  baskets  were  filled  with  idols,  which  he  had  car- 
ried six  miles  for  the  archdeacon  to  destroy.  An  ax  was  pro- 
cured, and  the  venerable  preacher  demolished  the  false  gods  on 
the  church  steps,  and  sent  a  man  to  instruct  the  people  in  the 
true  doctrine. 

It  is  not  too  much  to  believe  that  in  the  near  future  the 
Chinese  in  great  numbers  are  going  to  turn  away  from  idolatry 
Bright  to  the  true  God.  In  Foo-Chow  city,  the  hotbed 
Prospects.  of  literary  pride  and  Pharisaism,  the  people  lis- 
ten to  the  word  much  more  attentively  than  ever  before,  and 
the  same  encouragement  reaches  us  from  many  quarters.  The 
Chinese  say  there  is  a  general  feeling  among  the  people  that 
their  idols  are  insuf^cient,  and  they  must  seek  help  from  the 
Christian's  God.  There  is  no  reason  why  in  China  we  should 
not  have  as  great  results  as  in  India,  The  way  has  been  pre- 
pared for  the  coming  of  the  King,  and  the  people  are  waiting 
to  receive  Him.  So  the  great  need  now  is  more  reapers  to 
gather  in  the  ripened  grain.  How  forcible  are  the  words  of 
Christ:  "The  harvest  truly  is  plenteous,  but  the  laborers  are 
few;  pray  ye  therefore  the  Lord  of  the  harvest,  that  he  will 
send  forth  laborers  into  his  harvest;"  and  our  prayer,  in  a 
measure,  is  being  answered.  With  these  signs  of  awakening  on 
every  hand,  there  is  a  correspondingly  larger  number  of  conse- 
crated young  men  seekin;^;  preparation  for  the  ministry  than 
ever  before.  At  the  last  examination  for  admission  to  the 
Theological  School  eighteen  were  received.  This  is  the  largest 
and  best  class  ever  admitted.  Some  thought,  for  lack  of  funds, 
we  ought  to  reject  at  least  six  of  them  ;  but  having  faith  in  God, 
and  believing  if  His  people  knew  how  great  is  the  need  of 
laborers,  with  the  field  already  white  unto  harvest,  they  would 
gladly  make  up  this  deficiency,  these  young  men  were  taken  on 
faith,  and  already  the  support  of  one  is  assured  by  the  Rev.  A. 
Brigham,  a  superannuated  preacher  living  at  Newark  Valley, 
N.  Y.  After  preaching  the  good  news  for  many  years,  Brother 
Brigham  is  laid  aside,  yet  not  entirely,  for  he  is  educating  an- 
other to  take  his  place. 


THE    METHODIST    EPISCOPAL    CHURCH.  633 

3.    A    MODERN    PENTECOST    IN    CHINA. 

By  Rev.   J.   H.    Worley^   A.M.,   Foo-Choiv,    China.* 

We  have  had  a  most  gracious  revival  which  lasted  eighteen 
nights,  and  still  goes  on  in  the  hearts  of  the  people,  tho  the 
meetings  have  closed.  The  first  three  nights  it 
Great  Revival,  j-^jned  hard  and  the  attendance  was  small,  only 
the  theological  students,  a  few  from  the  college,  and  two  or 
three  missionaries  being  present.  The  meetings  were  enthusi- 
astic from  the  first,  considerable  preparatory  work  having  been 
done  among  the  theological  students.  The  Holy  Spirit  was 
present,  and  all  felt  His  power  and  were  willing  to  take  any 
part  or  perform  any  task  laid  upon  them.  The  first  night 
every  one  in  the  church,  except  two,  came  to  the  altar  to  conse- 
crate himself  to  God's  service ;  and  thus  it  continued  from  night 
to  night  till  the  weather  cleared  and  the  attendance  was  large, 
when  there  was  not  room  for  all  who  desired  to  kneel  at  the 
altar.  Several  nights  as  many  as  fifty  were  seeking  either  par- 
don or  purity;  so,  when  the  altar  and  the  surrounding  space 
were  filled,  others  kneeled  at  their  seats.  Prayers  of  confession 
and  earnest  pleading  for  mercy  were  heard  in  all  parts  of  the 
room — several  praying  at  once. 

When  opportunity  was  given  for  testimony  no  time  was  lost. 
Sometimes  five  or  six  would  rise  together,  and  I  had  to  indicate 
who  should  speak  first.  The  last  night  was  a  jubilee  service, 
at  which  ninety-two  persons  spoke  in  thirty-five  minutes;  be- 
sides, there  was  considerable  singing  interspersed. 

One  hundred  and  seven  persons  were  reclaimed  or  pardoned, 
and  the  evidences  of  genuineness  were  as  great  as  could  be 
desired — a  joyous,  happy  face  and  definite  testimony  as  to  what 
had  been  wrought  in  their  souls.  There  were  several  cases  of 
bitter  penitence,  which,  I  think,  is  rare  among  the  Chinese. 
With  some  the  struggle  lasted  only  a  little  time,  when  peace 
and  joy  would  fill  the  heart;  with  others  it  lasted  several  days, 
with  sleepless  nights,  but  at  last  the  clouds  would  burst  and  the 
sunlight  of  God's  redeeming  love  would  flood  the  waiting  soul. 

That  the  work  is  thorough  is  more  and  more  evident  as  the 
days  pass  by.     In  my  daily  intercourse  with  the  theological 

Cheering       students,  and  the  exceeding  joyfulness  with  which 

Results,  they  tell  the  good  news  to  others,  it  is  easy  to  see 
a  great  change  has  taken  place  in  many  of  their  hearts;  but  no 
greater  work  was  accomplished  than  among  the  students  of  the 
Anglo-Chinese  College,  some  of  whom  were  among  our  bright- 
est Christians  before.  Since  the  meetings  closed  the  older 
students  have  special  services  for  the  instruction  of  new  stu- 
dents in  Christian  doctrine.     Sunday  afternoons  they  have  Sun- 

*  Under  date  of  May,  1894. 


634  THE    KINGDOM    OF    GOD    IN    AMERICA. 

day-schools  for  heathen  children  in  the  various  churches  and 
day-school  buildings.  They  also  do  considerable  preaching  in 
the  villages;  and  in  order  to  be  better  prepared  for  these  ser- 
vices they  have  invited  Mr.  Miner,  one  of  the  professors  in  the 
college,  to  give  thera  special  instruction  in  the  preparation  and 
delivery  of  sermons. 


4.     HEATHEN    TEMPLES    BECOMING    CHRISTIAN     CHURCHES. 

By  Rev.   W.  N.  Brewster,  Hing-hwa,  China. 

Sometimes  the  missionary  gets  little  glimpses  of  what  is  to 
be  in  the  future  that  bring  the  millennium  very  near  to  the  eye 
of  faith. 

A  short  time  ago  we  went  to  the  quarterly  meeting   on 

Hong-deng  Circuit.     The  pastor  had  been  very  sick  for  three 

A  Chinese       months,  at  one  time  not  expected  to  live.      But 

Temple.  the  people  had  been  at  work,  and  the  Holy  Spirit 
had  rewarded  their  labors  and  their  faith.  They  said  the 
meeting  would  be  held  at  a  new  place,  and  so  it  was.  It  was 
only  about  a  month  old.  Previous  to  that  time  this  church  was 
an  idol  temple.  It  was  built  by  a  vegetarian  religionist,  who 
thought  to  save  his  soul  by  putting  his  money  into  this  build- 
ing, eating  no  flesh,  and  constantly  worshiping  the  idols  to 
which  it  was  dedicated.  He  is  an  old  man,  and  totally  blind; 
but  his  mind  is  clear.  Hearing  of  Christ  through  an  earnest 
lay  preacher,  he  believed  on  Him,  gave  up  his  idols,  and 
deeded  the  temple  to  the  Methodist  Episcopal  Church,  to  be 
used  as  a  place  of  Christian  worship.  It  is  four  miles  from  the 
central  church  of  the  circuit,  in  a  densely  populated  region. 
Already  there  are  several  Christian  families  in  the  neighbor- 
hood. These  have  subscribed  money,  made  some  slight  repairs, 
and  bought  necessary  furniture. 

As  I  looked  upon  the  densely  packed  crowd,  and  listened  to 
the  presiding  elder,  the  Rev.  Li  Diong  Chui,  standing  upon 
the  very  spot  where,  but  a  few  weeks  before,  the  gods  of  wood 
and  clay  had  stood,  preaching  to  their  former  worshipers  sal- 
vation by  faith  in  Christ,  that  temple  seemed  to  multiply  itself. 
I  saw  the  hundreds  of  idol  temples  in  this  region  transformed 
into  temples  of  the  living  God,  and  the  great  ones  becoming 
Christian  schools  and  colleges.  These  are  remarkably  numer- 
ous in  Hing-hvva,  and  are  generally  kept  in  excellent  repair. 
The  people  spend  what  is,  for  them,  enormous  sums  of  money 
upon  them.  This  is  not  a  bad  sign.  They  are  willing  to  pay 
for  their  religion,  poor  as  it  is;  and  when  they  become  Chris- 
tians they  will  give  still  more  willingly  and  generously. 

We  often  have  great  difficulty  now  in  getting  money  to  pro- 
vide our  people  with  churches;  but  the  time  is  coming  when 
this  problem  will  be  solved  by  families  and  villages  becoming 


THE    METHODIST    EPISCOPAL    CHURCH.  635 

Christians   in    such   large  numbers  that  their  temples  will  be 

changed  into  churches  by  the  converts  themselves.     This  will 

A  Problem      probably  be  most  common  at  first  with  the  ances- 

Solved.  tral  halls.  The  Chinese  worship  their  ancestors. 
Wealthy  families  build  temples  for  this  purpose.  When  one  of 
the  families  dies  a  tablet  to  his  memory  is  put  in  their  hall, 
and  this  tablet  is  supposed  to  contain  his  spirit,  and  is  wor- 
shiped as  a  god.  When  the  leading  members  of  a  family 
become  Christian  the  remainder  are  likely  to  follow.  Thus,  as 
Christianity  spreads  in  China,  large  families  will  be  reached  in 
ever-increasing  numbers.  They  will  no  longer  want  their  an- 
cestral halls  for  the  purpose  for  which  they  were  built. 
Heathen  Chinese  fear  to  buy  such  houses,  so  they  are  not 
salable.  Many  of  them  are  large,  and  with  little  change  would 
make  good  churches.  No  doubt  families  will  frequently  give 
them  outright  to  the  church,  or  sell  them  for  a  mere  nominal 
sum;  and  later,  in  the  same  way,  the  village  temple  will  be- 
come the  village  church.      Is  this  extravagant  dreaming? 

The  house  in  which  this  is  written  was  once  an  ancestral 
temple.  The  family  became  Christian  about  twenty  years  ago. 
Less  than  two  years  ago,  when  we  were  at  our  wits'  end  as  to 
where  to  secure  a  site  for  the  missionary's  residence,  this  house 
was  offered  by  the  family  for  the  nominal  sum  of  $150.  It  is 
admirably  located,  and  has  been  made  over  into  an  exceedingly 
comfortable  residence.  In  the  spring  of  last  year  I  heard  that 
the  church-members  of  a  neighlaorhood  three  miles  from  the 
central  church  of  Awtau  Circuit  had  subscribed  $75,  and  bought 
a  house  for  a  church.  Upon  going  to  see  it  I  found  that  it  was 
one  section  or  wing  of  a  large  temple  belonging  to  a  family, 
part  of  whom  have  since  become  Christian.  The  remainder  of 
this  temple — an  exceedingly  fine  property — will  probably  soon 
be  in  our  possession.  It  cost  thousands  to  build  it;  it  will  cost 
us  but  tv;o  or  three  hundred. 

And  now  the  gift  of  the  old  vegetarian  religionist  makes  the 
third  instance  in  Hing-hwa  in  less  than  two  years.  These,  at 
An  Old  Man's  least,  are  not  dreams.  It  was  a  touching  sight 
Faith.  to   see   the   poor   old    blind    man    kneel,  with    a 

dozen  others,  on  the  spot  where,  for  so  many  years,  he  had 
burned  incense  to  his  earthen  gods,  and  receive  "  baptism  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  It 
was  enough  to  move  one  to  tears  to  hear  his  trembling  voice 
respond :  "  Yes,  this  doctrine  is  very  good  ;  I  want  to  be  bap- 
tized in  this  faith."  After  all  his  life  feeling  after  God  in  his 
blindness  of  mind  and  body,  he  had  at  last  found  the  Light. 

This  old  man  walks  near  the  head  of  a  long  procession  who, 
in  the  coming  years,  will  rededicate  the  Buddhist  temples,  the 
Mohammedan  mosques,  the  Hindu  shrines,  the  Romish  cathe- 
drals, the  houses  of  worship  of  every  false  faith  under  the  sun, 
into  churches,  where  the  Triune  God  alone  is  worshiped. 


CHAPTER   NINTH. 

THE    MORAVIAN   CHURCH    IN   THE   UNITED 

STATES. 

By  Rev.    William  H.   Rice,  Pastor  of  the  Moravian   Chureh,   New 
Dorp,  Staten  Island,  N.    V. 

The  first  members  of  this  church  of  the  "  Reformers  before 
the  Reformation"  came  to  the  American  Colonies  in  the  year 
Settlement  in  1735-  They  settled  in  Georgia,  near  the  site  of 
America.  the  city  of  Savannah.  They  abandoned  their 
settlement  in  this  Province  as  soon  as  circumstances  arose 
which  interfered  with  the  carrying  out  of  the  one  object  of 
their  immigration. 

Work  among  the  American  Aborigines. 

They  had  come  to  carry  the  Gospel  to  the  Indians.  The 
war  of  the  mother-country  with  Spain  involved  the  American 
Colonies.  The  defensive  campaigning  on  the  southern  border 
put  a  stop  to  the  work  of  the  Moravian  evangelists.  The  set- 
tlement was  abandoned  within  five  years  of  its  commencement. 

In  1 741  the  Georgia  colonists,  reinforced  by  others  who  were 
sent  from  England  and  Germany  to  help  them  in  the  work, 
settled  in  Pennsylvania,  at  that  time  the  freest  and  most  liberal 
country  in  the  world.  This  first  permanent  settlement  of  the 
Moravian  Church  in  the  United  States  was  formally  organized 
in  June,  1742.  The  first  council  of  its  adult  communicant 
membership  adopted  this  among  other  resolutions:  "To  divide 
the  congregation  into  two  divisions,  the  'Home  Division'  and 
the  'Pilgrims'  Division.'  "  Upon  the  members  of  the  "Home 
Division"  was  laid  the  work  of  the  general  housekeeping; 
Organization  for  whilst  upon  the  "Pilgrims'   Division"  was  laid 

Work.  the  work  of   itinerant   Gospel     evangelization. 

Covenanting  together  in  the  formal  organization  of  a  church  ac- 
cording to  the  doctrine,  ritual,  and  discipline  of  the  Moravian 

636 


THE    MORAVIAN    CHURCH    IN    THE    UNITED    STATES.  637 

Church,  the  inhabitants  of  the  new  settlement  devoted  them- 
selves to  the  one  object  of  Gospel  mission  work. 

The  settlement  in  the  Forks  of  the  Delaware,  some  fifty 
miles  north  of  Philadelphia,  was  named  Bethlehem.  It  was 
situated  on  the  left  bank  of  the  Lehigh  River,  about  twelve 
miles  from  its  junction  with  the  Delaware  River.  In  1742  its 
adult  membership  numbered  eighty. 

The  members  of  the  *'  Pilgrims'  Division"  were  sent  forth 
two  and  two  to  preach  the  Gospel  to  the  Indians  and  in  the 
Indian  white  settlements  that  were  bare  of  Gospel  privi- 
Missions.  leges.  Much  success  attended  the  labors  of  these 
itinerating  missions.  The  white  settlers  listened  with  eager- 
ness to  the  proclamation  of  the  Gospel  by  men  whose  hearts 
were  all  aglow  with  the  fiery  baptism  of  the  Holy  Spirit.  They 
had  shared  in  the  Pentecostal  blessings  of  the  recent  great 
revival  in  Herrnhut,  Saxony. 

In  the  strength  and  glow  of  this  same  fiery  baptism,  mis- 
sionaries had  left  Herrnhut,  ten  years  earlier,  in  1732,  to  carry 
the  message  of  salvation  to  the  negroes  of  the  West  Indies  and 
to  the  Esquimaux  of  Greenland.  From  that  European  center 
Herrnhut  a      men  and  women  were  continually  sent  forth  into 

Center.  almost  every  part  of  the  heathen  world,  to  tell 
them  that  for  them  too  Jesus  had  died. 

In  the  providence  of  God  a  center  of  missionary  operations 
was  thus  established  in  the  New  World.  From  1742  to  1762,  in 
ships  purchased  or  built  for  the  Moravian  Church's  special  pur- 
pose, some  six  hundred  men  and  women  were  brought  from 
Europe  to  reinforce  the  Pennsylvania  settlement.  They  were 
persons  of  various  European  nationalities  who  had  joined  the 
Moravian  Church  in  Europe.  They  had  given  themselves  to 
the  work  of  upbuilding  the  Kingdom  of  God  among  the  heathen. 

The  members  of  this  church  in  the  wilderness  seemed  con- 
stantly to  hear  the  words  of  Christ  to  His  disciples:  "  But  ye 
shall  receive  power  when  the  Holy  Spirit  is  come  upon  you, 
and  ye  shall  be  my  witnesses."  The  witness-spirit  inspired  all 
their  activity.  No  one  worked  or  traded  for  his  own  profit. 
All  labored  for  the  common  treasury,  in  support  of  the  common 
work. 

Those  not  specially  fitted  for  the  work  of  evangelizing 
labored  for  the  support  of  those  who  went  forth  to  prosecute 
evangelistic  labors.     In  this  way  alone  was  it  possible  to  main- 


638  THE    KINGDOM    OF    GOD    IN    AMERICA. 

tain  SO  persistent  and  growing  a  missionary  undertaking.  Only 
the  missionary  spirit  which  animated  every  heart  could  arouse 
and  keep  alive  such  unselfish  devotion.     Their  motto  was: 

In  commune  laborainus  (In  common  we  labor). 

In  commune  oramics  (In  common  we  pray). 

In  commune patimus  (In  common  we  suffer). 

In  com?nu?ie gaudetnus  (In  common  we  rejoice). 

So  long  as  they  were  permitted  to  continue  their  missionary 
labors  amongst  the  Indians,  in  spite  of  the  interference  arising 
from  the  frequent  wars,  the  missionaries  who  were  sent  out 
from  Bethlehem  achieved  a  measure  of  success  in  the  Chris- 
tianization  of  the  red  man  which  has  never  been  paralleled 
either  before  or  since  that  period. 

The  first  conspicuous  success,  in  the  face  of  great  obstacles, 
in  the  Indian  work  was  attained  by  the  missionaries  Ranch 
Early  Success  and  Biittner  in  the  border  counties  of  the  prov- 
and  Trials.  inces  of  New  York  and  Connecticut.  The  be- 
sotted Indian  chief,  Job,  to  whom  Rauch  preached  Jesus, 
became  a  subject  of  converting  grace.  He  came  to  be  a  holy 
man  of  God,  who  stood  up  among  his  Indian  brethren  and 
witnessed  with  marvelous  unction  of  the  grace  of  God.  His 
daily  life  was  of  a  piece  with  the  testimony  of  his  lips.  Indian 
churches  were  organized.  For  four  years  the  work  prospered 
amid  a  continuous  outpouring  of  God's  Spirit.  The  relentless 
hostility  of  the  white  settlers,  on  both  sides  of  the  boundary 
line,  broke  up  these  Indian  churches.  After  imprisonments 
and  cruel  sufferings  the  intrepid  missionary  leaders  either  died 
or  were  expelled  from  all  that  region. 

The  labors  of  the  Moravian  missionaries  among  the  Indians 
of  Eastern,  Central,  and  Western  Pennsylvania  were  wonder- 
fully successful.  They  resulted  in  many  conversions.  Indian 
Christian  settlements  were  established  which  became  centers  of 
extended  missionary  operations  in  the  interior. 

The  outbreak  of  the  French  and  Indian  War  witnessed  the 

destruction  of   the    Indian  Christian    village,  Gnadenhuetten, 

„  .  ,  ,„  "The  Tents  of  Grace,"  in  Eastern  Pennsylvania, 
Rmn  of  War.     .  ,  .  ^     -,  ^, 

m   what  now  constitutes  Carbon   county.     The 

Indian  converts  numbered  one  hundred  and  thirty-seven  adult 

communicants.      They  dwelt  in  houses  built  along  the  streets 

of  a  regularly  laid-out  town  plot.     A  church  and  parsonage,  a 

schoolhouse,  grist-  and  saw-mills  and  farm  buildings — every- 


THE    MORAVIAN    CHURCH    IN    THE    UNITED    STATES.  639 

thing  that  goes  to  make  up  the  picture  of  a  flourishing  Christian 
community  was  here  presented.  It  was  an  oasis  in  the  desert. 
In  one  night,  with  fire  and  tomahawk,  this  beautiful  picture 
was  destroyed.     It  vanished  like  a  dream. 

A  missionary  conference,  held  at  Bethlehem  about  this 
time,  brought  together  a  company  of  sixteen  brethren  and  four- 
teen sisters,  who  made  hopeful  reports  of  their  Gospel  labors, 
in  the  face  of  the  greatest  hindrances. 

Zeisberger'' s  Apostolic  Work. 

The  next  seven  years  of  war  were  years  of  enforced  cessa- 
tion from  active  Gospel  work  among  the  Indians.  When  peace 
The  Apostle  to  Was  restored,  missionary  work  was  taken  up  with 
the  Indians,  new  vigor  under  the  leadership  of  David  Zeis- 
berger, whose  parents  were  exiles  from  Moravia,  a  province  of 
Austria.  One  night  in  July,  1726,  they  had  left  their  house 
and  farm,  with  all  their  belongings.  Taking  their  five-year- 
old  David  by  the  hand,  they  fled  to  the  mountain  border  that 
separates  Moravia  from  Saxony.  They  sought  a  refuge  at 
Herrnhut.  Here  the  exiled  descendants  of  the  old  Moravian 
and  Bohemian  Brethren's  Church  had  set  up  anew  the  Protestant 
standard  of  John  Hus  and  John  Amos  Comenius.  From  Herrn- 
hut the  Zeisbergers  were  sent  to  join  the  missionary  colonists 
in  Pennsylvania.  Their  son  David  became  the  most  successful 
missionary  that  has  ever  labored  among  the  Indians  of  America, 
whether  regard  be  had  to  the  years  of  service  or  to  the  number 
of  Indian  converts  which  he  gained  during  the  time  of  the  suc- 
cessive outpourings  of  the  vSpirit's  grace  and  power  upon  his 
preaching  and  labors.  He  gave  up  more  than  sixty  years  of 
his  long  life  to  this  one  work.  He  died  in  his  eightieth  year 
surrounded  by  a  company  of  Indian  converts  in  Northern  Ohio. 
They  sang  the  sweet  hymns  of  Christian  faith  which  expressed 
the  dying  patriarch's  assurance  of  an  abundant  entrance  into 
the  rest  that  remaineth  to  all  the  true  workmen  of  God. 

When  Zeisberger  reached  the  Indian  settlements  in  what  is 

now  Bradford  county  in   Pennsylvania,  he  found  the  Indians 

hungry  for  the  Gospel.     They  "flocked  from  every  side,"  he 

wrote,  "to  hear  the  blessed  message."     For  three 

apun  aw  .  ^^^^  ^^^^^  ^^^  arrival  he  preached  Christ.  As 
they  listened  tears  rolled  down  their  cheeks,  and  they  were 
convulsed  with  emotion.     John  Woolman,  the  Quaker  itinerant, 


640  THE    KINGDOM    OF    GOD    IN    AMERICA. 

was  present  at  some  of  these  revival  services  and  prayed  for 
the  success  of  "  the  great  work. "  One  of  the  fruits  of  the  re- 
vival was  the  conversion  and  baptism  of  the  noted  Indian 
"prophet,"  Papunhawk. 

After  the  interruption  caused  by  Pontiac's  war,  Zeisberger 
resumed  his  labors  among  the  Indians  of  the  neighborhood. 
His  youthful  assistant  was  John  Heckewelder.  Like  Zeis- 
berger he  was  of  Moravian  lineage.  His  parents  were  exiles 
from  their  native  Moravia,  for  the  Gospel's  sake. 

A  new  town  was  laid  out  on  the  Susquehanna  as  an  Indian 
Christian  settlement.     It  is  thus  described:     They  named  it 

On  the  Friedenhuetten,  "The  Tents  of  Peace."  It  had 
Susquehanna,  twenty-nine  log-houses  with  windows  and  chim- 
neys like  the  homesteads  of  white  settlers,  besides  thirteen 
huts.  These  were  built  along  one  street.  The  church  with  a 
wing  for  a  schoolhouse  and  the  missionaries'  house  stood  in 
the  center.  Each  house-lot  had  a  frontage  of  thirty-two  feet. 
A  ten-foot  wide  alley  ran  between  every  two  lots.  To  the  rear 
of  the  homesteads  lay  gardens  and  orchards  stocked  with  vege- 
tables and  fruit-trees.  A  post-and-rail  fence  enclosed  the  town- 
plot.  In  summer  time  the  streets  and  alleys  were  kept  scrupu- 
lously clean  by  a  company  of  women  who  swept  them  with 
wooden  brooms  and  removed  the  rubbish. 

Two  hundred  and  fifty  acres  of  meadow  and  farm  land, 
between  the  town  and  the  river,  were  enclosed  with  two  miles 
of  fencing.  A  canoe  for  each  household  was  tied  at  the  river's 
bank.  Hundreds  of  cattle  and  swine,  and  poultry  of  every  kind 
were  raised  in  abundance.  More  time  was  given  to  farming 
than  to  hunting.  Plentiful  crops  were  raised.  Corn,  maple 
sugar,  butter,  and  pork,  together  with  canoes  of  white  pine, 
were  sold  to  the  white  settlers  and  to  the  visiting  Indians. 
This  will  serve  as  a  type  of  the  Indian  Christian  settlements 

A  Typical  which  were  organized  and  carried  on  under  the 
Settlement,  guidance  and  oversight  of  the  Moravian  mission- 
aries both  before  and  after  this  period. 

The  spiritual  blessings  which  were  shed  down  upon  the 
Indian  Church  in  the  wilderness  were  greater  even  than  its 
material  prosperity.  Zeisberger  wrote:  "A  great  revival  has 
been  prevailing  among  the  Indians  who  visit  us  for  several 
months  at  a  time.  Often  while  I  am  preaching  the  power  of 
the  Gospel  message  makes   them  tremble  with  emotion  and 


THE    MORAVIAN    CHURCH    IN    THE    UNITED    STATES.  641 

shake  with  fear  until  they  almost  lose  consciousness  and  seem 
about  to  faint."  After  eight  years  of  uninterrupted  prosperity, 
during  which  period  hundreds  of  Indians  were  reached  by  the 
message  of  the  Kingdom,  the  westward  movements  of  the  white 
settlers  compelled  a  transfer  to  the  western  limits  of  the  Prov- 
ince, in  what  now  constitutes  Venango  and  Lawrence  counties. 
Here,  too,  most  gracious  seasons  of  revivals  attended  the  preach- 
ing of  the  Gospel.  In  the  face  of  deadliest  opposition  from  the 
"medicine  men,"  numbers  were  won  for  Christ.  Prominent 
chiefs  were  among  the  converts.  Their  conversion  seemed 
miraculous. 

Seven  years  later  the  missionaries  led  their  converts  across 
the  border  into  Northern  Ohio,  in  the  immediate  vicinity  of  the 
In  Northern  capital  of  the  Delaware  Indian  nation.  A  cluster 
Ohio.  of  Indian  Christian  settlements  was  founded  in 

the  valley  of  the  Tuscarawas,  a  branch  of  the  Muskingum 
River.  The  high-water  mark  of  spiritual  and  material  prosper- 
ity, in  the  work  of  the  Moravian  Church  amongst  the  aborigines 
of  America,  was  reached  during  the  first  ten  years  after  the  be- 
ginning of  those  settlements  in  Northern  Ohio.  These  Indian 
Christians  lived  in  regularly  laid-out  towns,  amid  surroundings 
that  challenged  the  wondering  admiration  of  the  white  settlers 
in  every  rank  in  life.  Gnadenhuetten,  Neu  Schonbrunn, 
Lichtenau,  and  Salem — these  names  given  by  Christian  mis- 
sionaries of  foreign  descent  to  the  villages  of  Christianized  and 
civilized  aborigines,  far  in  the  interior  of  the  new  country,  tell 
the  story  of  a  wonderful  measure  of  success  with  which  the 
Holy  Spirit  of  God  blessed  the  preaching  of  the  Gospel  of  free 

Highest         grace  in  Christ  Jesus  by  the  missionaries  of  the 

Success.  Moravian  Church  in  this  country.  They  mark 
the  path  along  which  their  indomitable  faith  and  devotion  led 
the  Moravian  gospelers,  in  their  search  of  souls  for  whom 
Jesus  died. 

The  bloody  hand  of  murderous  war  again  destroyed  these 
habitations  of  peace  and  good-will.  The  Indian  Christian 
Church  was  driven  from  its  home  with  fire  and  sword,  and 
banished  in  the  wilderness.  Of  the  succeeding  5''ears  of  wan- 
dering, Zeisberger  writes:  "The  world  is  all  too  narrow. 
Nowhere  is  a  place  to  be  found  to  which  we  can  retire  with  oiir 
Indians  and  be  secure.  From  the  white  people  or  so-called 
Christians  we  can  hope  for  no  protection.  Among  the  heathen 
41 


642  THE    KINGDOM    OF    GOD    IN    AMERICA. 

we  have  no  friends  left,  such  outlaws  are  we.  But  praise  be  to 
God!  the  Lord  our  God  yet  lives!  He  will  not  forsake  us. " 
The  Gnadenhuetten  massacre,  when  Indian  converts,  men, 
The  Massacre  women,  and  children,  were  slaughtered  like 
and  Crisis.  sheep  by  a  company  of  Pennsylvania  militiamen, 
marks  the  crisis  in  the  missionary  work  of  the  Moravian  Church 
in  America  amongst  the  Indians. 

The  work  was  never  again  taken  up  with  the  same  degree  of 
Removal  to     assurance    and    success  as  before.     The    Indian 

Canada.  Church  in  the  wilderness  found  an  abiding-place 
in  Canada,  where  from  more  than  a  century  past  the  work  has 
been  carried  on  with  measurable  success. 

Faithful  and  fruitful  had  been  the  service  rendered  in  all  the 
intervening  years  by  the  Moravian  missionary  to  the  Indians  of 
Georgia,  Kansas,  and  the  Indian  Territory,  and  latterly,  too, 
in  California. 

Work  among  the  White  Populations. 

In  America  as  in  Europe  the  Moravian  Church  has  not  been 
idle  in  the  cultivation  of  the  home  field,  however  devoted  to  the 
prosecution  of  the  missionary  work  amongst  heathen  tribes. 

The  labors  of  her  itinerating  evangelists,  in  the  years  im- 
mediately after  the  establishment  of  the  earliest  settlements  in 
Pennsylvania  and  in  New  York,  were  greatly  blessed.  Mora- 
vian preachers  itinerated  in  New  England  and  in  the  Middle 
States,  and  as  far  south  as  Virginia  and  North  Carolina. 

Permanent  settlements  were  organized  in  only  a  few  local- 
ities. The  principal  settlements  in  Eastern  Pennsylvania  and 
in  North  Carolina  were  organized  upon  very  exclusive  princi- 
ples. All  non-members  of  the  church  were  shut  out  from 
acquiring  property  in  the  real  estate  of  these  settlements.  The 
policy  of  the  church  was  to  build  up  a  few  centers  of  denomina- 
tional activity  in  the  home  field.  The  work  of  foreign  mis- 
sions occupied  her  thought  and  directed  her  policy.  When  the 
field  of  missionary  operations  among  the  Indians  was  practically 
closed  to  her  missionaries,  the  work  of  the  American  church 
flagged. 

Important  and  successful  has  been  the  work  of  the  church  in 

Educational     the   schools   and   seminaries  which  were   estab- 

Institutions.     lished  for  the  education  of  boys  and  girls  in  some 

of  the  larger  settlements,  in  Pennsylvania,  in  Indiana,  and  in 


THE    MORAVIAN    CHURCH    IN    THE    UNITED    STATES.  643 

North  Carolina.  The  school  for  girls,  at  Bethlehem,  was 
begun  in  1749.  The  theological  seminary  was  organized  in 
1809. 

Origin  and  History  of  the  Church. 

The  Moravian  Brethren's  Church  took  its  rise  in  the  century 
before  the  Reformation,  as  one  of  the  results  of  the  great 
awakening  which  aroused  Bohemia  under  the  leadership  of 
John  Hus.  The  Holy  Spirit  blessed  to  the  heart  and  mind  of 
Hus  the  reading  and  study  of  the  writings  of  the  Englishman, 
John  Wyclif,  the  "morning  star  of  the  Reformation." 

The  first  period  of  Moravian  history  extends  over  more  than 

r-.  .  T,  .J  two  and  a  half  centuries,  from  14^7  to  1722.  It 
First  Period.  .        1        •  .      ,        .  .       ,    . 

presents  a  luminous  record  of  spiritual  develop- 
ment and  achievement. 

Beginning  amid  the  stir  of  the  pre-Reformation  era,  there 
came  forth  in  the  due  process  of  the  years  a  church  completely 
equipped  in  every  department  of  spiritual  activity.  Her  doc- 
trine, ritual,  and  discipline  commanded  the  admiring  assent  of 
the  reformers  of  Germany,  England,  France,  and  Switzerland 
and  the  Low  Countries.  Her  colleges,  and  schools,  and  semi- 
naries were  among  the  foremost  of  the  age.  Her  scholars  and 
theologians  took  rank  among  the  first.  Her  printing-presses 
first  published  the  Holy  Scriptures  in  the  Bohemian  vernacular. 
Her  hymn  books  and  books  of  devotion  were  widely  dissemi- 
nated. The  Kralicz  Bible  was  translated  into  the  language  of 
the  people  by  her  scholars,  and  did  for  Bohemia  and  the  litera- 
ture of  Bohemia  what  the  German  Bible  did  for  Germany  and 
German  literature.  John  Amos  Comenius  was  her  most  con- 
spicuous scholar  and  theologian. 

During  these  years  the  field  of  the  church's  activity  lay  in 
Bohemia,  Moravia,  Hungary,  Transylvania,  and  Poland. 

The  triumph  of  the  Jesuits  in  these  lands  was  one  of  the 
results  of  the  Thirty  Years'  War.  Then  came  a  reign  of  terror 
which  well-nigh  annihilated  this  evangelical  church.  The 
history  of  these  years  is  written  in  the  long  tale  of  the  blood  of 
her  martyrs,  and  of  the  banishment  of  her  leaders,  and  of  the 
dispersion  of  her  people,  and  the  destruction  of  their  property. 
The  people  were  forced  to  recant  or  to  emigrate. 

The  eighteenth  century  brought  a  new  birth  to  the  Prot- 
estant churches  of  Christendom.     The  Protestant  Renaissance 


644  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Opened  a  new  way  to  this  old  church  of  confessors.     In  Saxony, 

just  across  the  mountain  border  which  separates  it  from  Bohemia, 

Moravian     exiles — the    Nitschmanns,     Neissers, 

Zeisbergers,  Heckewelders,  and  others — found  an 

asylum.     Here  means  were  employed  for  the  rehabilitation  of 

the   chufch.     A   young   nobleman,   Nicholas  Zinzendorf,  who 

Count  had  been  reared  in  the  pietistic  circles  of  Spener 

Zinzendorf.  and  his  colaborers,  gave  them  a  home  on  ances- 
tral estates.  They  founded  Herrnhut,  "The  Watch  of  the 
Lord,"  in  1722.  Within  five  years  of  its  new  beginning  a  Pen- 
tecostal blessing  was  poured  out  upon  Herrnhut.  The  Witness- 
spirit  filled  every  heart.  The  historian  of  the  Methodist 
Church  declares  that  John  Wesley  lit  his  torch  at  the  fire  which 
was  burning  upon  this  revival  altar  at  Herrnhut,  in  the  succeed- 
ing years. 

The  growth  and  development  of  the  renewed  Moravian 
Church  in  the  eighteenth  and  nineteenth  centuries  are  facts  of 

Exclusively     familiar   history.     Within    twenty    years  of   its 

Missionary,  rehabilitation  in  Saxony,  churches  were  estab- 
lished in  all  parts  of  Western  Europe  and  in  Great  Britain  and 
Ireland.  Practically  giving  up  the  home  field  to  other  Protest- 
ant churches,  the  Moravian  Church  threw  herself  into  the  work 
of  evangelizing  the  heathen.  Its  home  churches  were  organized 
on  this  basis.  They  made  provision  for  the  beginning  and 
maintenance  of  churches  in  the  foreign  field.  They  furnished 
the  men  and  women  to  do  the  work,  and  the  means  for  their 
support. 

A  river  never  rises  above  its  source.  The  beginning  of  the 
Moravian  Church  was  in  a  season  of  spiritual  awakening.  Her 
greatest  success  has  been  gained  when  she  has  subordinated 
every  other  matter  to  the  one  great  end  of  gaining  souls  for 
Christ.  From  the  beginning  she  has  maintained  the  essential 
oneness  of  all  believers  in  the  true  faith  in  the  crucified  Lamb 
of  God.  From  the  beginning  she  has  insisted  upon  the  oneness 
of  the  brethren,  in  spite  of  all  factitious  inequalities,  in  Christ, 
the  one  blessed  Master. 

In  the  day  of  greatest  prosperity  the  Moravian  Church  has 
never  risen  above  this  standpoint  of  a  unity  of  brethren.     To 

The  Unity  of    be  true  to  the  principles  embedded  in  her  first 

Brethren.       constitution  she  must  recognize  and  fellowship 

all    other    evangelical    churches.     To   maintain    her   historic 


THE    MORAVIAN    CHURCH    IN    THE    UNITED    STATES.  645 

position  upon  the  foundation  of  the  prophets  and  the  apostles, 
she  must  prosecute  evangelistic  labors  having  the  immediate 
conversion  of  sinners  in  distinct  view.  By  the  exercise  of  Gos- 
pel discipline  in  the  upbuilding  of  her  membership  on  Jesus 
Christ,  the  corner-stone  of  the  spiritual  edifice,  she  can  alone 
keep  in  line  with  the  teaching  and  practise  of  the  founders  and 
fathers  in  the  years  of  her  most  conspicuous  success. 

This  has  marked  the  history  of  the  American  branch  of  the 
church.  The  times  of  her  most  efficient  activity  have  been  the 
periods  when  the  breath  of  the  Holy  Ghost  has  swept  over  the 
land  and  made  the  dry  bones  to  live.  When  tongues  of  fire 
have  rested  upon  the  churches  of  Christ  in  America  she  too  has 
shared  in  the  blessed  baptism.  In  the  light  of  her  remote  and 
her  recent  past  she  has  fallen  into  line  and  gone  forth  to  more 
faithful  and  abundant  ingathering. 

The  gracious  revival  of  1857  brought  a  time  of  awakening 

and  reorganization   to  the  Moravian  Church  in  this  country. 

The  Impulse     A  renewed  activity  dates  back  to  that  period. 

of  1857.  Among  the  German  settlers  of  some  of  the  West- 
ern States  the  church  has  established  a  fruitful  field  of  spiritual 
work. 

The  Moravian  Church  in  America  has  a  communicant  mem- 
bership of  over  12,000;  in  Britain,  over  3,000;  on  the  Continent 
A  Spiritual  *^^  Europe,  over  6,000;  a  total  of  over  21,000. 
Power  in  the  Over  90,000  persons  are  under  the  care  of  about 
Churches.  400  foreign  missionaries  of  the  Moravian  Church 
in  heathen  lands.  Over  70,000  souls  are  in  the  spiritual  care  of 
the  Moravian  Church  in  Europe,  who  still  hold  their  member- 
ship in  the  State  churches. 


CHAPTER   TENTH. 

THE    PRESBYTERIAN     CHURCH    IN    THE     UNITED 
STATES. 

From  its  connection  with  Whitefield  and  the  Tennents,  the 
Presbyterian  Church  in  the  United  States  received  a  special  and 
powerful  impulse  through  the  Great  Awakening  in  the  eight- 
eenth century.  The  following  sketches  have  mainly  to  do  with 
the  branch  often  spoken  of  as  the  Presbyterian  Church  North, 
as  distinguished  from  the  Presbyterian  Church  South,  which 
separated  from  it  at  the  outbreak  of  the  late  Civil  War.  The 
treatment  of  the  subject  embraces  the  following  topics: 

1.  Presbyterianism :  its  Origin,  Growth,  and  Influence. 

2.  Presbyterian  Foreign  Missions. 

3.  Presbyterian  Home  Missions. 

SECTION    FIRST. 
Presbyterianism :  Its  Origin,  Growth,  and  Influence. 

By  Rev.  Robert  F.  Sample,  £>.£>.,  New  York  City. 

Presbyterianism  claims  that  its  roots  lie  back  in  the  Apos- 
tolic Church,  that  its  system  of  doctrine  is  Pauline,  and  its  polity 
that  of  the  New  Testament  Church.  It  is,  strictly  speaking,  a 
form  of  government.  It  takes  its  name  from  the  Greek  word 
presbuteros,  which,  transferred  to  our  language,  becomes  presby- 
ter, signifying  elder.  In  the  early  New  Testament  Church  there 
were  two  classes  of  officers:  elders  and  deacons,  the  first  embra- 
cing the  teaching  and  ruling  elders,  after  the  model  of  the 
synagog.  Some  claim  that  Presbyterianism  {sjuredtvino,  and  the 
exclusive  form  of  government  ordained  of  God.  Others  hold 
that  it  was  simply  approved  of  God. 

Principles  of   Presbyterianism. 

Presbyterianism  insists  on  the  parity  of  the  ministry,  and 
teaches  that  the  Apostles,  being  inspired  of  God,  endowed  with 

646 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  647 

supernatural  gifts  and  power  to  work  miracles,  have  no   suc- 
cessors.    It  recognizes  no  priest,  no  altar;    offers  no  sacrifice, 

Parity  ofthe  wears  no  sacerdotal  robes.  At  the  same  time  it 
Ministry.  repudiates  the  independency  of  each  individual 
congregation  of  believers,  since  "  God  is  not  the  author  of  con- 
fusion but  of  peace,"  and  holds  that  the  highest  form  of  liberty- 
exists  in  connection  with,  and  is  dependent  on,  submission  to 
rightful  authority.  The  principles  of  Presbyterianism,  as  to 
its  polity,  may  be  stated  in  the  language  of  Dr.  Charles  Hodge: 
"  I.  The  people  have  a  right  to  a  substantive  part  in  the  gov- 
ernment of  the  church.  2.  Presbyters,  who  minister  in  word 
and  doctrine,  are  the  highest  permanent  officers  of  the  church, 
and  all  belong  to  the  same  order.  3.  The  outward  and  visible 
church  is,  or  should  be,  one,  in  the  sense  that  a  smaller  part  is 
subject  to  a  larger,  and  a  larger  to  the  whole."  These  princi- 
ples are  inseparable. 

Whilst  Presbyterianism  rejects  Apostolic  succession  in  the 
ministry,  it  holds  that  ordination  by  the  Presbytery  has  come 
down  through  all  the  centuries  to  our  day,  as  continuous  in  its 
history  as  the  flow  of  the  Jordan.  At  the  same  time  it  holds 
that  it  is  not  the  church  which  makes  the  ministry,  but  the 
Holy  Ghost  who  calls  and  qualifies  for  that  sacred  office  whom 
God  has  chosen. 

Its  definition  of  the  church  is  preeminently  catholic.  The 
Westminster  Confession  compasses  the  whole  spiritual  horizon. 

The  Church  It  is  bound  by  no  class,  no  caste,  no  lineal  de- 
Catholic,  scent,  no  geographical  lines.  The  invisible 
church  embraces  all  those  "who  have  been,  are,  or  shall  be 
gathered  into  one  under  Christ,  the  head  thereof."  Then  advan- 
cing to  its  definition  of  the  visible  church,  Presbyterianism, 
eschewing  all  narrowness  and  bigotry,  affirms  that  "The  vis- 
ible church,  which  is  also  catholic  or  universal  under  the  Gos- 
pel (not  confined  to  one  nation,  as  before  under  the  Law), 
consists  of  all  those  throughout  the  world  that  profess  the  true 
religion,  together  with  their  children,  and  is  the  Kingdom  of 
our  Lord  Jesus  Christ,  the  house  and  family  of  God,  out  of 
which  there  is  no  ordinary  possibility  of  salvation."  "To  this 
visible  church  our  Lord  has  given  the  ministry,  oracles,  and 
ordinances  of  God  for  the  gathering  and  perfecting  of  the  saints 
in  this  life  to  the  end  of  the  world." 

Whilst  catholic  in  its  interpretation  of  what  constitutes  the 


648  THE    KINGDOM    OF    GOD    IN    AMERICA. 

visible  church  and  is  essential  to  its  ordinances,  Presby  terianism 

also  has  its  system  of  doctrine,  embracing  all  those  essential 

System  of      truths  which  are  incorporated  in  the  creeds  of  the 

Doctrine,  great  historical  churches  of  Christendom,  and 
later  communions  in  substantial  agreement  with  the  old.  We 
believe  in  the  Word  of  God  as  the  only  infallible  rule  of  faith 
and  practise.  We  believe  in  the  Holy  Trinity,  involving  the 
person  of  the  supreme,  self-existent,  extra-mundane  Jehovah, 
the  Creator  and  supporter  of  all  things :  the  proper  personal  God- 
head of  Jesus  Christ,  and  the  personality  and  divinity  of  the 
Holy  Ghost.  We  believe  that  Christ,  representing  us  lost  sin- 
ners, bore  our  iniquity  in  His  own  body  on  the  tree,  making  full 
satisfaction  to  the  violated  law,  and  procuring  by  His  obedience 
and  death  an  everlasting  righteousness  that  shall  be  upon  all 
them  that  believe.  We  maintain  the  necessity  of  the  new- 
birth,  of  personal  holiness,  of  the  resurrection  of  the  dead,  a 
general  judgment,  and  eternal  retribution.  And  all  these  great 
facts  of  revelation  receive  in  some  measure  a  differentia- 
ting interpretation  and  clearness  of  outline  from  other  beliefs 
peculiar  to  our  church. 

The  five  distinctive  doctrines  of  Calvinism  which  difference 
it  from  Arminianism  are  original  sin,  particular  election,  par- 
Five  Points  of  ticular  redemption,  effectual  calling,  and  the 
Calvinism.  perseverance  of  the  saints.  We  do  not  hold  that 
God,  by  a  direct  decree,  designates  any  to  eternal  death,  nor 
does  His  eternal  purpose  exclude  from  the  kingdom  of  grace  by 
any  activity  resident  in  itself.  Nor  does  any  distinctive  doc- 
trine of  Presbyterianism  exclude  from  heaven  such  as  die  in 
infancy.  We  believe  that  the  blood  of  Christ  avails  for  all  who 
die  before  the  period  of  moral  agency;  that  they  are  regener- 
ated by  the  Holy  Spirit,  and,  at  death,  in  common  with  all 
believers,  do  immediately  pass  into  glory. 

Moreover,  God's  foreordination  of  whatsoever  comes  to  pass 
is  to  be  distinguished  into  positive  and  permissive  determina- 
tion. He  ordains  the  good  and  permits  the  evil,  and  makes 
the  wickedness  of  men  to  praise  Him.  His  positive  ordination 
of  redemption  by  the  cross  was  aided  by  unbelieving  Jews  who 
crucified  and  slew  their  own  Messiah,  for  which  crime,  com- 
mitted without  divine  restraint,  in  the  freedom  and  by  the  im- 
pulse of  their  native  depravity,  they  were  responsible. 

God's  sovereignty  does  not  impair  man's  free-agency.      Here 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES  649 

we  enter  a  mystery  which  hides,  like  a  mountain  summit,  above 
the  clouds.  But  the  two  great  facts,  apparently  contradictory, 
are  as  reconcilable  as  man's  mortality  and  his  immortality, 
albeit  we  shall  have  to  wait  for  the  full  interpretation  of  the 
former  until  we  reach  the  unveiled  throne. 

Presbyterianism  exalts  diviiie  sovereignty,  and  declares  with 
an  emphasis  perhaps  peculiar  to  itself  the  lost  condition  of  men. 
It  aids  in  the  apprehension  of  sin  by  setting  it  under  the  flash- 
ings of  Sinai,  and  interpreting  it  still  more  fully  in  the  light  of 
Christ's  sermon  on  the  Mount;  then  conducts  the  guilty  to  the 
sheltering  cross.  Beyond  the  teachings  of  Pelagianism  or  any 
modification  of  it,  Calvinism  makes  strong  characters,  deeply 
rooted,  broad  of  base,  and  conspicuously  high.  It  promotes 
humility,  self-renunciation,  and  trust  in  God.  Looking  beyond 
the  earthly  horizon  it  contemplates  the  infinite,  and  lives  under 
an  abiding  impression  of  the  world  to  come.  At  the  same  time 
it  brings  a  holy  quiet  to  the  soul  by  inspiring  confidence  in  the 
eternal  covenant,  and  begetting  the  full  assurance  of  hope, 
since  sovereign  grace  completes  what  it  begins. 

Presbyterianism  holds  to  the  plenary  inspiration  of  the  Sacred 
Scriptures,  accepts  the  authenticity  of  the  several  books  of  the 

Plenary  Bible,  denies  that  human  reason  is  a  distinct  and 
Inspiration,  sufficient  source  of  authority,  and  magnifies  super- 
naturalism  in  Christianity  as  against  rationalism,  rationalistic 
tendencies,  and  all  hypotheses  that  disparage  the  integrity  and 
supreme  authority  of  the  Word  of  God. 

Origin  of  the  Presbyterian  Churches. 

In  the  first  centuries  of  the  New  Testament  Church  there 
occurred  certain  deflections  from  the  Apostolic  form  of  govern- 
ment, and  doctrinal  errors  arose,  culminating  in  the  Papacy 
which  dominated  the  larger  part  of  Christendom  until  the  great 
Reformation.  After  the  German  Reformers,  came  John  Calvin, 
the  formulator  of  the  doctrines  taught  by  the  apostles,  and  re- 
covered by  the  Wittenberg  Monk.  At  an  early  stage  of  the 
Protestant  Reformation  differences  of  opinion  appeared  in  re- 
spect to  the  Lord's  Supper,  and  Luther  and  Zwingle  parted 
company.  The  more  radical  reformers  who  wished  to  cast  off 
the  last  lingering  shred  of  Papal  error,  having  met  in  council 
at  Zurich,  in  the  autumn  of  1533,  formally  adopted  the  princi- 


650  THE    KINGDOM    OF    GOD    IN    AMERICA. 

pies  of  Presbyterianism,  the  same  which,  through  the  dark  ages 
of  the  Christian  Church  preceding,  were  held  in  their  primitive 
integrity  by  the  Waldenses,  a  people  hidden  among  the  moun- 
tain-fastnesses of  Southern  Europe,  distinguished  for  Scriptural 
intelligence  and  piety,  who  refused  to  be  called  Protestants, 
since  they  had  never  formed  an  integral  part  of  the  Church  of 
Rome,  Southern  Switzerland,  France,  and  Holland  substan- 
tially adopted  the  views  of  the  Zurich  Council.  The  Lutheran 
Church,  as  respects  its  government,  was  essentially  Presby- 
terian. A  little  later  arose  the  Presbyterian  Church  of  Scot- 
land, John  Knox  leading  the  great  exodus  from  Rome,  after 
which  Presbyterianism  eliminated  a  large  Protestant  element 
from  the  prelatic  church  of  England,  and  took  large  posses- 
sion of  Ireland,  the  Northern  portion  of  which  it  holds  until 
the  present. 

Then  dark  days  came  to  Great  Britain.     An  ecclesiastical 
hierarchy,  fostered  by  the  Stuarts,  persecuted  the  more  scrip- 
Persecution     tural  church.     Claverhouse,  with  his  dragoons, 
and  Dalziel  following  hard  after,  massacred  a  multi- 

Emigration,  tude  of  the  faithful,  of  whom  the  world  was  not 
worthy,  and  before  the  reign  of  William  and  Mary  brought 
Presbyterianism  from  under  the  heel  of  a  prelatic  ecclesiasti- 
cism,  many  Puritans,  a  large  number  of  whom  were  Presbyte- 
rians, sought  an  asylum  among  the  forests  of  the  New  World. 
Others  followed  them. 

The  exodus  from  the  Old  World,  having  been  fully  inaugu- 
rated, rapidly  increased.  In  1618,  acting  under  the  direction  of 
"The  Book  of  James  I.,  Bishop  Morton  prepared  what  was  called 
Sports."  "The  Book  of  Sports,"  sent  forthwith  the  seal  of 
the  English  crown.  It  was  reissued  during  the  reign  of 
Charles  I.  It  struck  directly  at  the  sanctity  of  the  Lord's  Day, 
and  was  an  acceptance  of  the  Continental  Sunday  which  has 
ever  been  a  malediction  to  Europe.  The  morning  hours  were 
set  apart  for  religious  services,  the  remainder  of  the  day  was 
given  to  sports,  such  as  archery,  leaping,  vaulting,  dancing, 
and  unrestrained  drinking.  The  Puritans  resisted  these  en- 
croachments on  holy  time.  Their  ministers  refused  to  read 
from  their  pulpits  the  royal  proclamation  respecting  these  so- 
called  "lawful  sports."  This  refusal  was  accounted  rebellion 
against  the  crown.  Heavy  fines  were  imposed.  Severe  perse- 
cutions were  multiplied.      The  church,   separated   at  the   first 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  65 1 

from  the  papacy  by  a  thin  partition,  seemed  ready  to  remove 
even  that,  and  throw  itself  into  the  embrace  of  Rome.  Then 
frail  ships  spread  their  sails,  and  men  and  women  who  feared 
God  and  honored  His  Son,  a  people  who  were  not  perfect,  yet 
wore  crowns  transmitted  by  hands  nails  had  pierced,  pushed 
out  on  the  wide  sea,  their  faces  set  toward  the  declining  sun, 
and  having  escaped  the  perils  of  the  deep  and  arrived  in  the  New 
World,  they  reverently  bowed  on  its  silent  shores  and  pre- 
empted America,  all  the  way  to  the  Western  Sea,  for  God ;  His 
sacred  Word;  His  eternal  Son,  and  His  Holy  Day.  Heaven 
looked  on,  well  pleased,  and  He  who  was  for  the  little  church 
in  the  wilderness  was  more  than  they  that  were  against  it. 

In  the  early  settlement  of  this  country  Congregationalists 
and  Presbyterians  were  blended  in  an  Independency,  radically 

Mixture  modified  by  the  principles  of  Presbyterianism. 
with  Congre-  In  New  England  and  on  Long  Island  were 
gationalism.  churches  in  connection  with  Congregationalism 
that  were  styled  Presbyterian.  It  is  evident  that  from  the  first 
the  form  of  government  which  Calvin  revived  in  Geneva,  ac- 
cepted by  France,  and  adopted  in  parts  of  Germany,  exerted  a 
largely  controlling  influence  in  the  colonies  of  New  England, 
and  was  more  dominant  in  the  regions  on  the  South,  as  far  as, 
and  below,  the  forests  of  Albemarle,  where  the  Huguenots  had 
planted  their  peaceful  homes.  Moreover,  Congregationalism 
as  a  form  approached  more  closely  than  in  later  years  to  the 
Kirk  of  Scotland.  This  fact  was  recognized  by  Cotton  Mather, 
by  Increase  Mather,  and  by  the  venerable  Hooker,  whilst  the 
Saybrook  platform  insisted  that  "  the  elder  or  elders  of  a  par- 
ticular church,  with  the  consent  of  the  brethren  of  the  same, 
have  power,  and  ought  to  exercise  church  discipline,  according 
to  the  rule  of  God's  Word." 

In  the  latter  part  of  the  seventeenth  century.  Col.  William 
Stevens  wrote  an  appeal  to  the  Presbytery  of  Laggan,  Ireland, 

Francis  for  a  minister  to  labor  in  the  Barbadoes,  and 
Makemie.  this  was  followed  by  a  similar  entreaty  in  behalf 
of  Maryland.  Francis  Makemie,  a  licentiate  of  that  Presby- 
tery, was  ordained  sine  titulo,  and  sent  forth  in  answer  to  this 
Macedonian  cry.  Tho  young,  he  was  mature  for  one  of  his  years, 
and  a  missionary  spirit  joined  to  unusual  intellectual  qualities 
indicated  him  as  a  suitable  person  to  imdertake  so  important 
a  work.     He  seems  to  have  spent  some  time  in  the  Barbadoes, 


652  THE    KINGDOM    OF    GOD    IN    AMERICA, 

and  then  extended  his  journey  to  Maryland,  to  which  the  Col- 
ony founded  by  Lord  Baltimore,  under  an  English  charter, 
welcomed  immigrants  of  every  creed.  The  day  that  a  lone  sail 
appeared  on  the  Pocomoke,  bringing  Makemie  to  plant  the  blue 
banner  on  American  soil,  deserves  a  grateful  recognition  in  the 
annals  of  Christendom.  There  was  no  telegraph  to  flash  the 
intelligence  to  regions  round  about,  nor  swift  couriers  to  bear 
it,  but  the  young  preacher  received  encouraging  audiences  the 
following  Lord's  Day,  and  made  a  deep  impression  on  all  who 
heard  him.  His  personal  appearance  was  attractive,  his  manner 
magnetic,  and  his  speech  weighty.  Dr.  Samuel  Miller,  accept- 
ing reliable  tradition  concerning  him,  said  that  it  was  "diffi- 
cult to  say  whether  he  was  most  conspicuous  for  his  talents  as  a 
man,  or  for  his  dignity  and  piety  as  a  minister  of  the  Gospel." 

This  minister,  the  first  authoritatively  sent  to  America  as 
the  representative  of  the  church  of  the  mother  country,  has  left 
an  honorable  record.  Imprisoned  by  Lord  Cornbury,  Deputy 
Governor  of  New  York,  for  having  preached  in  a  private  house 
on  Pearl  Street,  Manhattan  Island,  without  permission  from 
Cornbury,  acquitted  by  the  court  on  payment  of  the  costs  of 
trial,  he  returned  to  Maryland  and  founded  the  Presbyterian 
churches  of  Rehoboth,  Snow  Hill,  Monokin,  and  Wicomico,  all 
in  Somerset  (now  Worcester)  county,  Maryland.  Rehoboth  is 
supposed  by  some  to  be  the  first  in  order  of  organization.  The 
exact  date  is  unknown.  It  may  have  been  as  early  as,  or  even 
before,  1684,  for  the  town  of  Snow  Hill  was  established  by  an 
act  of  the  provisional  legislature  in  that  year,  and  there  is  evi- 
dence that  the  Presbyterian  Church  of  Snow  Hill  was  as  old  as 
the  town :  if  the  Rehoboth  Church  was  organized  at  an  earlier 
period,  it  came  into  existence  before  1684.  Snow  Hill  disputes 
this  distinction  and  claims  the  priority  for  itself.  Unless  some 
more  conclusive  evidence  than  we  now  possess  shall  be  brought 
to  light,  this  question  must  remain  unsettled.  At  present  the 
probabilities  are  slightly  in  favor  of  Snow  Hill. 

Mr.  Makemie  having  visited  England  in  1705,  the  Rev. 
John  Hampton  and  the  Rev.  George  McNish  came  with  him  to 
The  First  this  country,  Mr.  Hampton  taking  charge  of  the 
Presbytery,  churches  of  vS-now  Hill  and  "the  meeting-house 
on  Venable's  land,"  and  Mr.  McNish  assuming  the  pastoral 
care  of  Monokin  and  Wicomico.  In  1706  the  Presbytery  of 
Philadelphia  was  organized  at  Freehold,  N.  J.     At  this  time 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  653 

churches  had  been  organized  at  Newcastle,  Del.  ;  White  Clay, 
Pa. ;  Upper  Marlborough,  Md.  ;  and  in  Philadelphia.  Only  a 
fragment  of  the  records  of  this  first  meeting  of  the  Presbytery 
has  been  preserved.  The  ministers  present  were  Francis  Ma- 
kemie,  chosen  Moderator;  Jedediah  Andrews  and  John  Hamp- 
ton. These  with  George  McNish,  Samuel  Davis,  John  Wilson, 
Nathaniel  Taylor,  and  John  Boyd,  constituted  the  Presbytery  of 
Philadelphia.  It  was  but  an  infant  of  days  and  yet  evinced  the 
dignity  and  wisdom  of  age.  It  seemed  the  staid  and  orderly 
Presbytery  of  Laggan  transplanted  to  the  New  World,  for  all 
the  ministers,  except  Andrews  and  Boyd,  were  Scotch-Irish,  and 
being  conversant  with  Presbyterial  proceedings  in  the  Old 
World,  they  continued  along  familiar  paths.  At  the  next  meet- 
ing, held  in  the  "meeting-house"  of  the  First  Church,  in  Phila- 
delphia, March  22,  1707,  four  ministers  were  present:  John 
Wilson,  Jedediah  Andrews,  Nathaniel  Taylor,  and  George  Mc- 
Nish, with  elders  Joseph  Yard,  Walter  Smith,  John  Gardiner, 
and  James  Stoddard.  Mr.  Makemie  appeared  after  the  formal 
opening. 

In   17 1 7   the  first  Presbytery  of  Philadelphia  was  divided 
into  four  subordinate  judicatories:    Philadelphia,   Newcastle, 

The  First  Snow  Hill,  and  Long  Island.  The  erection  of 
Synod.  these  new  Presbyteries  indicates  the  growth  of 
Presbyterianism  during  the  ten  years  immediately  preceding. 
This  year  the  Synod  of  Philadelphia  was  formed.  It  consisted 
of  seventeen  ministers.  To  this  number  important  additions 
were  soon  made.  Tho  some  of  the  members  had  been  identified 
with  the  Congregational  Church,  yet  they  were  by  education 
and  preference  Presbyterians.  In  doctrine  they  were  Calvin- 
ists,  and  cheerfully  accepted  the  Calvinistic  system  of  doctrine 
as  a  condition  of  ministerial  communion.  Many  of  the  early 
ministers  came  from  Scotland  and  Ireland,  where  they  had 
subscribed  to  the  Westminster  Confession,  and  such  as  came 
from  England  "brought  evidence  of  their  Calvinism  j.ust  as 
unequivocal." 

Passing  by,  for  the  present,  many  interesting  events  during 

the  intermediate  period,  the  rapid  growth  of  the  Presbyterian 

The  General    Church  after  the  Revolutionary  War  suggested 

Assembly.  the  completion  of  its  organization.  At  a  meeting 
of  the  Synod  of  New  York  and  Philadelphia,  held  May,  1785,  a 
committee  was   appointed   to  prepare   a   constitution   for  the 


654  THE    KINGDOM    OF    60D    IN    AMERICA, 

church,  and  report  the  result  of  their  labors  the  following  year. 
This  report  having  been  duly  made,  copies  of  the  same  were 
sent  down  to  the  several  Presbyteries,  and  at  the  next  annual 
meeting,  after  careful  consideration,  a  constitution  was  formu- 
lated and  ratified  by  the  Synod,  May  16,  1788.  The  Confession 
of  Faith,  Catechisms,  and  Directory  of  Worship  were  adopted, 
with  the  exception  of  the  part  in  the  Confession  referring  to 
civil  government  and  the  civil  magistrate,  and  the  forms  of 
prayer  introduced  in  the  Directory  of  Worship.  The  adopting 
Act,  after  some  discussion,  passed  by  what  seems  to  have  been 
a  unanimous  vote.  The  following  synods  having  been  erected 
by  the  division  of  the  one  then  existing,  viz.,  New  York  and 
Pennsylvania,  Philadelphia,  Virginia,  and  Carolina,  and  the 
time  and  place  for  the  meeting  of  each,  as  well  as  of  the  Gen- 
eral Assembly,  having  been  appointed,  the  Synod  of  New  York 
and  Philadelphia  was  dissolved  after  a  successful  career  extend- 
ing through  thirty  eventful  years. 

The  General  Assembly  convened  at  the  Second  Presbyterian 
Church  of  Philadelphia,  Rev.  Gilbert  Tennent,  pastor,  on  the 
third  Thursday  of  May,  1789,  at  11  a.m.  The  opening  sermon 
was  preached  by  the  Rev.  Dr.  John  Witherspoon,  and  the  Rev. 
Dr.  John  Rogers,  of  the  Presbytery  of  Newcastle,  was  elected 
Moderator.  As  nearly  as  can  be  determined  from  somewhat 
conflicting  statements,  the  church  consisted  at  this  time  of 
17  Presbyteries,  177  ministers,  and  420  congregations.  Of  the 
latter,  40  were  in  the  State  of  New  York,  and  the  remainder  in 
the  Middle  and  Southern  States,  5  ministers  and  9  congrega- 
tions being  in  South  Carolina, 

Growth  of  Presbyterianism   in   America. 

To  write  the  history  of  that  branch  of  the  Presbyterian 
Church  to  which  this  narrative  is  confined  would  occupy  vol- 
umes which  are  yet  to  be  written  by  other  hands.  We  must 
now  be  content  with  a  brief  summary  of  its  growth  and  a  few 
statistics  which  present  the  salient  facts  concerning  its  advance. 

In  1801  the  Plan  of  Union  was  adopted  in  view  of  the  occu- 
pancy of  certain  portions  of  the  country,  sparsely  populated,  by 
"The  Plan  of    both  Presbyterians  and  Congregationalists,  who 

Union."  were  believed  to  hold  substantially  the  same 
faith.  This  plan  of  union  was  designed,  by  a  system  of  ac- 
commodations, to  relieve  the  work  of  evangelization  of  embar- 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  655 

rassme-nt,  and  to  make  more  satisfactory  the  existing  conditions 
of  those  small  communities.  It  continued  in  operation  until 
1S37,  whon,  for  reasons  that  were  deemed  sufficient  by  the 
majority  of  the  General  Assembly,  the  vote  being  one  "hundred 
and  fifty-three  to  one  hundred  and  ten,  it  was  abrogated.  It 
was  a  period  of  doctrinal  controversy.  It  was  thought  that 
Congregationalism  was  responsible  for  the  introduction  of  what 
Old  School  and  seemed  important  doctrinal  errors,  and  the  peace 

New  School,  of  the  church  was  being  disturbed.  Then  came 
the  division  into  Old  School  and  New  School  bodies  which  con- 
tinued thirty-one  years,  when,  in  1869,  the  reunion  was  happily 
consummated. 

Before  this  reunion,  the  Civil  War  had  disturbed  the  eccle- 
siastical relations  of  the  country,   and  in   1862  the  Southern 
Northern        General  Assembly  was  constituted,  and  is  con- 

and  Southern  tinued  until  the  present.  The  growth  of  the 
Churches.  Presbyterian  Church  of  the  South  has  been 
healthful  and  continuous.  It  embraces  some  of  the  most  distin- 
guished preachers  of  the  country.  The  names  of  Palmer, 
Girardeau,  Hoge,  and  others,  men  noted  for  intellectual 
strength,  general  culture,  and  rare  oratorical  power,  will  live 
long  after  this  generation  shall  have  passed  away.  During  the 
seven  years  preceding  the  annual  reports  made  to  the  General 
Assembly  in  May,  1894,  it  had  doubled  its  number  of  mission- 
ariesin  foreign  countries,  so.me  of  whom  ar.e  carrying  the  Gospel 
farther  into  the  interior  of  Africa  than  the  representatives  of 
any  other  Christian  church. 

Latterly,  what  has  been  termed  the  higher  criticism  has 
occasioned  disquietude  and  led  to  controversy,  especially  in  the 
Presbyterian  Church  in  the  North,  but  there  are  indications  of 
returning  harmony.  There  have  been  other  times  in  the  his- 
tory of  the  church,  returning  as  by  a  fixed  law  of  circularity, 
when  its  doctrinal  standards  have  been  wounded  in  the  house  of 
its  professed  friends,  when  revision  has  been  urged  by  some, 
and  the  foundations,  in  the  judgment  of  the  timid  and  fearful, 
seemed  about  to  be  destroyed.  But  temporary  disquietude  has 
always  been  followed  by  a  more  intimate  acquaintance  with  our 
standards,  a  firmer  conviction  that  they  are  in  harmony  with 
the  Word  of  God  and  the  consensus  of  Christian  consciousness, 
and  a  more  ardent  adherence  to  them.  As  it  was  the  adoption 
of  the  Westminster  Confession  at  the  organization  of  Presby- 


656 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


terianism  in  this  country  that  attracted  Puritans,  so  that,  in  a 
third  of  a  century  after,  the  relative  strength  of  the  Presby- 
terian Church  had  more  than  doubled  that  of  the  Independent, 
so  it  was  a  revived  loyalty  to  the  same  that  in  1758  brought 
into  loving  accord  the  Old  and  the  New  sides  of  our  unhappily 
divided  communion,  the  palladium  as  it  was  the  mighty  for- 
tress, under  God,  of  the  Church  of  Calvin  and  Knox.  Then 
Gilbert  Tennent's  repentance  no  longer  needed  to  be  repented  of, 
he  and  Robert  Cross  clasped  hands,  and,  the  riffles  passed,  the 
old  faith  was  as  a  river  for  depth  of  channel  and  quietness  of 
flow.  So,  if  controversy  should  again  come,  we  trust  it  will 
result  in  a  firmer  and  more  intelligent  devotion  to  the  faith 
once  delivered  to  the  saints. 

The  church  has  steadily  advanced  in  numbers  until  the 
present.  Revivals  have  introduced  epochs  in  its  history,  and 
A  Steady  the  progress  has  been  on  higher  and  broader 
Progress.  planes.  During  the  year  ending  May,  1894,  the 
increase  in  the  number  of  communicants  in  this  branch  of  the 
Presbyterian  Church  was  41,000  greater  than  in  1893,  the  num- 
ber received  on  profession  being  3,000  in  advance  of  the  pre- 
ceding year.  The  whole  number  of  additions  on  profession  for 
the  decade  ending  in  1894  was  280,000,  and  the  increase  in 
contributions,  in  the  same  period,  notwithstanding  the  mone- 
tary stringency  during  a  portion  of  the  time,  was  $4,000,000. 
The  whole  number  of  accessions  on  examination  was  74,826, 
and  the  aggregate  of  contributions  to  all  objects  was  $14,013,694. 
The  following  table  shows  the  comparative  growth,  by 
decades,  during  the  last  seventy  years.  To  this  is  added  the 
statistics  for  1895. 


Min- 
isters. 


Licen- 
tiates. 


Commu- 
nicants. 


Con- 
tributions. 


1820 

1830 

1840  (O.  S.) 
1840  (N.  S.) 
1850  (O.  S.) 
1850  (N.  S.) 
i860  (O.  S.) 
i860  (N.  S.) 

1870 

1880 

1890 

1895 


741 
1,491 
1,615 
1,260 
1,926 
1.437 
2,556 
1,523 
4,228 
5.044 
6,158 
6,797 


108 
220 

185 

934 
137 
328 
123 
338 
152 
237 
315 


1,299 
2,158 
1,673 
1,373 
2,595 
1,568 

3,531 
1,482 
4,526 
5,489 
6,894 
7,496 


72,096 

73,329 
126,583 
102,060 
207,254 
139,791 
292,927 
134,993 
446,561 
587,671 
775,903 
922,904 


$i2,86i 

174,193 

173,497 

No  report. 

390,630 

1,728 

3.401,728 

306,783 

8,i9"^,2is 

8,361,028 

14,368,131 

13,647,579 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES. 


657 


This  narrative  has  been  occupied  with  only  one  of  the  divi- 
sions of  the  Presb5'terian  Church.  There  are  several  others 
The  Various  which  are  smaller,  yet  have  attained  to  strength 
Divisions.  and  exert  a  potential,  beneficent  influence.  It 
is  hoped  that  the  time  is  not  far  distant  when  separating  lines 
now  existing  will  disappear,  and  all  the  members  of  the  Pres- 
byterian household  of  faith  will  become  one  in  an  orgauic  union 
which  shall  be  followed  by  a  closing  up  of  the  ranks  in  other 
branches  of  Christendom,  to  be  succeeded  by  the  latter-day 
glory  of  the  church,  toward  which  all  who  love  the  Lord  Jesus 
Christ  are  urging  their  way. 

We  here  present  a  tabulated  statement  of  the  several  Pres- 
byterian bodies  in  the  United  States  the  same  in  order  and 
polity,  whilst  holding  substantially  the  same  system  of  doctrine, 
differing  only  in  respect  to  what  is  not  essential. 


Presbyterian  Church  in  U.  S.  A 

Presbyterian  Church  in  U.  S.  A. 

(Southern) 

Cumberland  Presbyterian  Church 
Cumberland  Presbyterian  Church 

(Colored) 

United  Presbyterian  Church  ... 

Associate  Church,  N.  A 

Associate     Reformed     Synod 

(South) 

Reformed    Presbyterian    Church 

(Synod) 

Reformed     Presbyterian    Church 

(General  Synod) 

Reformed     Presbyterian    Church 

(Covenanted) 

Reformed     Presbyterian    Church 

in  U.  S.  and  Canada 

Reformed     Church     in    America 

(Dutch) 

Reformed  Church  in  U.  S.  (Ger- 
man)     

Christian  Reformed  Church 

Welsh  Calvinistic  (Methodist) 

Total 


5.934 
1,129 


558 


6,717 

2,391 
2,791 

224 
866 
31 

116 
"5 

33 


15.657 


6,664 


670 


690,843 
669,507 

52.139 

264,298 

4,849 

37.050 

37.095 

12,380 

200 


534,254 
33.755 
44.445 


>"c 


$74,455,200 

8,812,152 
3.515.510 

195,826 

5,408,084 

29,200 

211,850 

1,071,400 

469,000 


4,864,581 


75,000 

io-,340,i59 

7.975.583 
428,500 
625,87s 


|ii3,6i3,339 


«5 

S  o 


12,956 
94,402 
1.053 

8,501 
10,574 

4,602 

37 

600 

92,970 

204,018 
12,470 
12,722 


.587.790 


Presbyterianism  is  by  no  means  confined  to  this  country. 
It  has  compassed  the  world.  Without  display  or  noisy  demon- 
stration it  has  moved  its  boundary  lines  outward  and  onward, 
Presbyterian-  so  that  what  is  said  of  the  possessions  of  Eng- 
ism  Abroad,  land  may  be  affirmed  of  the  Presbyterian  Church, 
"On  it  the  sun  never  sets."  In  the  United  States,  in  the 
several  branches  of  this  denomination,  the  number  of  communi- 
42 


658  THE    KINGDOM    OF    GOD    IN    AMERICA. 

cants  exceeds  one  million  and  a  half.  In  the  United  Kingdom 
there  are  three  millions;  on  the  Continent  of  Europe  nearly 
two  millions  and  a  half.  In  the  Presbyterian  Alliance  which 
embraces  these  and  remoter  countries,  are  now  represented 
sixty-five  national  churches,  with  an  aggregate  membership  of 
seven  millions.  Around  this  luminous  center  is  gathered  a 
large  number  of  adherents,  many  of  whom  may  be  Christians, 
whilst  a  greater  multitude  are  turning  their  faces  toward  the 
cross.  We  are  not  exceeding  the  limits  of  a  temperate  census 
when  we  claim  twenty  millions  of  the  world's  population  as 
members  and  adherents  of  the  Presbyterian  Church,  "  It  is 
the  Lord's  doing,  and  it  is  marvelous  in  our  eyes." 

Influence  of  Presbyterianism. 

Presbyterianism  has  always  been  the  patron  and  supporter 
of  civil  and  religious //m/t';;/.  It  has  never  been  a  persecuting, 
tho  often  a  persecuted,  church.  In  quiet  endur- 
ance of  wrongs,  when  duty  required  it,  no  people 
ever  surpassed  those  who  were  hunted  on  hill  and  moor  as  if 
they  were  beasts  of  prey,  their  noblest  sires  and  sons  quartered 
at  Bothwell  Bridge,  drowned  in  Solway  Firth,  or  burned  on  the 
commons  of  St.  Andrews. 

At  the  same  time,  when  duty  demanded,  it  has  resisted 
monarchical  oppression  and  ecclesiastical  tyranny.  To  the 
Scottish  Church  England  owes  the  liberty  of  her  constitution. 
To  the  principles  of  Presbyterianism  and  the  heroism  of  its 
adherents,  this  Republic  of  the  West  is  more  indebted  than  to 
any  other  religious  system  or  people.  In  support  of  this  state- 
ment we  have  only  to  refer  to  the  origin  of  the  Revolutionary 
War,  and  the  inception  of  our  national  existence.  In  1768 
men  who  had  sustained  "Caledonia's  cause,"  and  sworn  to  bide 
by  "the  bonnets  of  blue,"  were  the  first  to  lift  a  standard 
against  the  encroachments  of  monarchy,  promptly  resisting  the 
odious  Stamp  Act,  and  sending  across  the  sea  the  message,  "  Onr 
mother  should  remember  that  we  are  not  slaves."  They  had 
much  to  do  with  the  framing  of  the  Mecklenburg  Declaration, 
and  it  was  largely  through  the  influence  of  Dr.  John  Wither- 
spoon,  the  preacher  and  s-tatesman,  a  descendant  of  John  Knox, 
that  the  Declaration  of  Independence  was  adopted  by  a  small 
majority  of  the  Colonial  Congress. 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  659 

The  principles  of  Presbyterianism  are  the  essential  princi- 
ples of  a  republic.  Presbyterianism  is  an  organism.  It  is 
For  Repub-     an  inward  law  which  finds  expression  in  an  out- 

licanism.  ward  form.  It  set  itself,  by  the  law  of  its  own 
life,  against  individualism  which  is  social  chaos,  as  against 
monarchism  which  is  social  oppression;  and  the  same  orderly, 
compacted,  persevering  energy  saved  the  colonists  from  anar- 
chism by  proposing  and  securing  confederation,  a  national  con- 
stitution, and  a  healthful,  beneficent  national  life.  And  of  this 
we  are  confident,  that  the  spiritual  descendants  of  John  Knox 
will  surrender  their  lives  at  the  stake,  or  under  the  lightning 
sweep  of  the  guillotine,  rather  than  suffer  a  repetition  of  the 
days  of  Philip  and  Alva,  of  Wolsey  and  Laud,  or  give  back 
the  throne  of  empire  to  a  James,  a  Charles,  or  a  George  III. 

Presbyterianism  has  also  been  the  friend  of  learning.  It  in- 
herited the  spirit  of  the  student  of  the  Sorbonne  and  of  Angou- 
.  leme,  the  founder  of  the  public-school  system 
which  made  Geneva  the  center  of  education,  and 
inspired  John  Knox  with  a  like  devotion  which  led  to  the  estab- 
lishment of  schools  of  learning  in  Scotland,  extending  upward 
from  the  primary  department  on  the  moor  to  the  higher  forms 
of  culture  in  Edinburgh  and  St.  Andrew's.  In  the  wilds  of 
America,  the  schoolhouse  was  built  under  the  eaves  of  the 
church.  Religion  and  education  were  united,  not  in  a  conven- 
tional, but  in  a  living,  operative  union.  The  Bible  and  the 
Catechism  were  text-books  in  the  school.  The  Log  College 
established  by  William  Tennent  at  Neshaininy  was  the  progeni- 
tor of  Princeton.  The  relation  of  the  academy  and  college 
to  the  Christian  ministry,  lying  at  the  foundation  of  evange- 
lization at  home  and  abroad,  was  recognized  by  our  sagacious 
forefathers,  and  the  lessons  of  Colonial  days  bear  fruit  in  the 
present. 

The  Presbyterian  ministry  has  not  been  surpassed,  if  equaled, 
by  the  ministry  of  any  other  church.  Lamenting  the  deca- 
dence of  modern  literature  in  New  England,  Emerson  said  : 

"Our  later  generation  appears  ungirt,  frivolous,  compared 
with  the  last,  or  Calvinistic  age.  There  was  in  the  last  century 
a  serious  habitual  reference  to  the  spiritual  world  running 
through  letters,  diaries,  conversation,  yes,  and  into  wills  and 
legal  instruments,  compared  with  which  our  literature  looks  a 
little  foppish  and  dapper.  The  religion  of  seventy  years  ago 
was  an  iron  belt  to  the  mind,  giving  it  concentration  and  force." 


66o  THE    KINGDOM    OF    GOD    TN    AMERICA. 

A  ffiissionary  Spirit  hdiS,  characterized  the  Presbyterian  Church. 
It  is  adapted  to  all  classes,  conditions,  and  ages,  and  this  not  by 
.  a  mere  fortuity,  but  by  the  inherent  fitness  of  its 

polity  and  doctrinal  beliefs.  It  has  all  the  appli- 
ances necessary  to  evangelize  the  world.  lv\  pro  rata  contribu- 
tions it  has  exceeded  all  other  churches,  the  Moravians,  until 
recently,  excepted.  It  has  borne  the  Gospel  from  the  Atlantic, 
across  the  Rocky  Mountains  and  the  Sierra  Nevadas,  to  the 
Pacific  coast,  and  from  San  Diego  to  Point  Barrow,  hard  by  the 
North  Pole.  It  has  planted  churches  on  the  Dark  Continent, 
at  Gaboon,  and  along  the  valleys  of  the  Ogowe,  Benita,  and 
Labo  rivers,  and  on  the  island  of  Corisco;  in  Brazil  and  Chile, 
in  South  America;  in  India,  from  Cape  Comorin  to  the  Him- 
alaya Mountains,  where  the  fields  are  white  for  the  harvest; 
in  Japan,  in  its  capital  and  chief  cities,  wrestling  with  heathen- 
ism on  its  native  soil,  and  with  rationalism,  imported  from  the 
Continent  of  Europe ;  in  China,  occupying  the  great  cities  along 
the  coast,  and  pressing  its  way  up  the  rivers  of  that  benighted 
empire;  in  Siam,  at  Bangkok,  and  along  the  tributaries  of  the 
Meinam  River,  and  among  the  Laos  in  the  North ;  in  Persia, 
the  land  of  Zoroaster;  in  Syria,  from  Sidon  to  Damascus,  the 
oldest  city  in  the  world,  church  spires  lifted  among  gardens  on 
the  plains  and  above  the  cedars  on  Lebanon;  in  Papal  Europe; 
among  the  Indian  tribes  of  the  West;  in  the  ancient  cities  of 
Mexico,  the  home  of  the  Aztecs,  and  among  the  Chinese  in 
gold-fields  entered  through  the  Golden  Gate.  With  its  mis- 
sions thus  dispersed,  it  were  possible  for  God,  through  this 
agency  alone,  if  baptized  with  power  from  on  high,  to  lay  a 
regenerated  world  at  Jesus's  feet. 

The  catholicity  of  Presbyterianism  and  the  traditions  of  the 
church,  from  the  days  of  Calvin  until  now,  have  favored  the 
For  closer  unity  of  all  the  branches  of  the  Reformed 

Catholicity.  Church.  It  is  well  known  that  this  consumma- 
tion was  devoutly  desired  by  Calvin,  and  for  it  he  labored  until 
the  close  of  his  life.  The  Presbyterian  Church  recognizes  or- 
dination by  the  episcopate.  It  accepts  baptism  by  immersion. 
It  invites  to  communion  with  it  all,  of  every  name,  who  believe 
in  the  Lord  Jesus  Christ  and  seek  after  holiness.  Our  doctrinal 
system,  as  respects  its  main  features,  is  adopted  by  most  evan- 
gelical churches.  Even  Arminianism  is  not  as  far  removed 
from  Calvinism  as  is  generally  supposed.     We  differ  more  in 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  66 1 

modes  of  expression  than  in  apprehensions  of  truth,  and  in  our 
most  devotional  frames  speak  the  same  language  of  Canaan. 

Episcopacy  and  Independency,  in  respect  to  polity,  are 
widely  sundered.  To  use  a  figure  which  is  familiar  in  Scot- 
land, Episcopacy  occupies  an  ecclesiastical  summit,  and  Inde- 
pendency lives  on  the  plain;  the  one  refuses  to  descend  to  the 
other,  and  the  second  can  not  climb  up  to  the  first.  Presbyteri- 
anism  occupies  a  broad  and  elevated  plateau,  below  the  timber- 
line,  above  the  mists  of  the  lowlands  and  beneath  the  storm- 
mark  of  the  sky,  and  as  Dr.  Thomas  Chalmers  playfully  re- 
marked at  the  celebration  of  the  bicentenary  of  the  Westminster 
Assembly  held  at  Edinburgh,  in  1843,  "is  a  midway  station 
given  for  happy  spirits  to  alight  between  the  earth  and  heaven." 
Episcopacy  has  consented  of  late  to  lower  its  claim,  and  is  now 
in  hailing  distance  of  Presbyterianisra,  but  is  standing  firmly 
along  the  line  of  descent  displaying  a  banner  which  carries  the 
legend,  "Historic  Episcopate."  Meanwhile  Independency, 
climbing  to  somewhat  higher  ground  in  its  form  of  govern- 
ment, has  lately  adopted  Presbyterian  features,  giving  to  its 
Prudential  Committee  representative  power  closely  approxi- 
mating that  of  our  Session.  Possibly  Presbyterianism  will 
shift  its  position,  ascending  or  descending  a  little  on  the  slope, 
but  we  express  our  serious  belief  that  the  church  of  the  future 
in  all  essential  features  will  be  the  church  of  Calvin  and  Knox, 
differentiated,  chiefly  by  reason  of  the  absence  of  Apostolic 
gifts  and  prerogatives,  from  the  church  of  Peter,  Paul,  and 
John.  But  yielding  this  claim  for  the  present,  let  us  be  thank- 
ful that  in  respect  to  the  great  essential  doctrines  of  religion 
all  branches  of  the  Protestant  Church  are  in  accord.  We  stand 
side  by  side  on  the  broad  tableland  of  Christian  doctrine  where 
is  seen  the  blood-stained  Calvary,  catching  the  radiance  of  an 
open  heaven  and  pointing  to  the  throne  of  the  ascended  Lamb  of 
God,  reigning  and  triumphant  on  high ;  and  believers  of  every 
name,  representing  all  nationalities  and  all  races  of  mankind, 
lift  their  voices  in  loving  accord,  declaring  their  purpose  to 
glory  only  in  the  cross  of  Christ, 

"Towering  o'er  the  wrecks  of  time." 

And  when  we  shall  have  reached  that  determination  which 
John  Owen  and  Richard  Baxter  sought,  the  things  about  which 
we  differ  forgotten  in  gratitude  for  our  agreement  in  the  funda- 


662  THE    KINGDOM    OF    GOD    IN    AMERICA. 

mentals  of  our  holy  faith,  then,  even  in  the  absence  of  absolute 

True  Christian    organic  union,  our  hearts  being  knit  together  in 

Unity  fraternal  love,  we  shall  realize  the  fulfilment  of 

Anticipated.      Christ's  prayer  for  Christian  unity,  and  shall  be 

one  even  as  the  Father  and  the  Son  are  one. 

As  Presbyterians  we  unite  with  our  brethren  in  Christ  in 
praise  to  God,  the  source  of  all  spiritual  blessings,  to  whom  we 
are  indebted  for  all  the  triumphs  of  the  truth,  for  the  cumula- 
tive evidence  furnished  by  advancing  years  that  Christianity  is 
from  above  and  leads  thither,  is  adapted  to  all  mankind,  and 
will  survive  "the  wreck  of  matter  and  the  crush  of  worlds." 


SECTION    SECOND. 

Presbyterian  Foreign  Missions.* 

The  original  propagation  of  the  Gospel  in  North  America 
was  essentially  a  missionary  enterprise.  The  settlers  in  this 
country  fled  from  persecution  in  the  land  of  their  fathers,  not 
only  that  they  might  worship  God  according  to  the  dictates  of 
their  own  consciences,  but  also  that  they  might  transmit  the 
Gospel  in  its  purity  to  their  descendants  and  to  other  emigrants 
in  all  succeeding  generations.  They  also  hoped  to  impart  its 
blessings  to  the  Indian  tribes  that  then  inhabited  the  wilderness. 

I.   Origin  and  History  of  Presbyterian  Foreign  Missions. 

The  first  Presbytery  on  the  Continent,  as  already  stated,  was 
that  of  Philadelphia,  formed  in  the  year  1704.  Its  clerical 
members  were  emigrants  from  Scotland  and  Ireland,  with  the 
exception  of  one  from  New  England,  and  like  the  people  to 
whom  they  ministered  they  were  poor  in  this  world's  goods, 
and  did  their  work  mostly  at  their  own  charges.  With  both 
preachers  and  people  it  was  a  struggle  for  bare  subsistence. 

*This  account  has  been  drawn  chiefly  from  the  following  sources : 

"The  History  of  Presbyterian  Missions,"  by  Rev.  Ashbel  Green, 
D.D.,  LL.  D.,  o-nce  President  of  Princeton  College; 

"Manual  of  Missions,"  and  "Handbook  of  Incidents,"  by  Walter 
Rankin,  formerly  Treasurer  of  the  Presbyterian  Board  of  Foreign 
Missions; 

The  "Annual  Reports"  of  the  Board  of  Foreign  Missions  to  the 
General  Assembly. 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  663 

The  story  of  this  early  work  forms  a  part  of  the  record  of  Home 
Missions.     Missions  to  the  heathen  were  impracticable. 

Early   Missionary   Efforts. 

The  mother  church  of  Scotland  first  opened  the  way  for 
them  to  send  the  Gospel  to  the  Indians.  "  The  Society  in  Scot- 
First  Heathen    land    for    Propagating    Christian    Knowledge," 

Mission.  formed  in  Edinburgh  in  1709,  established  a 
"Board  of  Correspondents"  in  New  York  in  1741.  This  board 
appointed  the  Rev.  Azariah  Horton,  a  member  of  the  Presby- 
tery of  New  York,  to  labor  among  the  Indians,  then  n-umerous, 
on  Long  Island,  and  thus  established  "the  first  formal  heathen 
mission  instituted  in  the  Presbyterian  Church"  in  America. 
Mr.  Horton  received  from  the  Scottish  Society  a  yearly  salary 
of  forty  pounds  sterling.  He  ministered  to  a  large  number  of 
Indians,  the  Shinnecock  Indians,  near  Southam.pton,  Long 
Island.  Their  successors  still  remain  in  the  same  district,  but 
are  greatly  reduced  in  number.  The  Minutes  of  the  General 
Assembly  for  1892  report  thirty  communicants  in  their  church. 
Twenty  years  ago  they  were  decreasing;  for  the  last  decade 
they  have  rapidly  increased,  and  now  number  in  all  two  hun- 
dred and  fifty-four  persons. 

The  second  Presbyterian  missionary  was  David  Brainerd, 

of  whose  life  and  missionary  work  a  sketch  is  to  be  found  in 

David  this  volume.     He  also  was  supported  by  the  same 

Brainerd.  Society  in  Scotland  that  supported  Mr.  Horton. 
From  the  time  of  his  ordination  as  a  missionary,  by  the  Pres- 
bytery of  New  York  at  Newark,  N.  J.,  June  12,  1744,  till  his 
death,  October  9,  1747,  he  was  a  member  of  the  Presbytery 
and  Synod  of  New  York.  He  turned  his  attention  to  three 
bodies  of  Indians,  considerably  remote  from  each  other;  one 
located  at  the  forks  of  the  Delaware  River,  another  on  the 
Susquehanna  River,  a  third  at  Crosweeksung,  called  by  the 
English  Crossweeks,  near  the  center  of  New  Jersey,  and  from 
eighteen  to  twenty  miles  south  of  New  Brunswick.  The  fruits 
of  his  missionary  labor  appeared  almost  exclusively  in  the  last 
field.  Dr.  Ashbel  Green,  in  his  "  History  of  Presbyterian  Mis- 
sions," writes: 

"  At  Crosweeksung  his  success  was  perhaps  without  a  paral- 
lel, in  heathen  nations,  since  the  days  of  the  apostles.  For  his 
exertions  were  made  single-handed;    he  had  no  fellow  laborer 


664  THE    KINGDOM    OF    GOD    IN    AMERICA. 

beyond  a  little  occasional  assistance  from  two  or  three  neigh- 
boring brethren  in  the  ministry.  In  opposition  to  discourage- 
ments which  would  have  subdued  any  ordinary  mind,  and  which 
went  near  to  vanquish  his  own,  he  long  persevered,  with  no 
prospect  of  obtaining  the  object  of  his  wishes  and  his  agonizing 
prayers,  in  the  conversion  of  those  to  whom  he  ministered." 

After  Brainerd's  early  death  the  work  was  taken  up  by  his 
brother  John,  who  was  sometimes  assisted  by  William  Tennent. 
The  work  was  near  Cranberry,  and  the  log-house  in  which  the 
Brainerds  had  their  home  still  remains,  having  been  built  into 
the  parsonage  of  the  Presbyterian  Church  at  that  place.  John 
Brainerd  was  supported  by  contributions  from  American  Pres- 
byterians, under  the  Synod,  as  were  also  the  teacher  who 
.  assisted  him,  and  the   Rev.  Sampson  Occum,  a 

native  Indian  from  Long  Island,  who  was  sent 
as  a  missionary  to  the  Oneida  Indians.  These  seem  to  have 
been  the  first  missionaries  supported  by  the  Presbyterian 
Church  in  this  country. 

In  1796  the  New  York  Missionary  Society  was  organized, 
consisting  principally  of  members  of  the  Presbyterian  Church, 
for  the  purpose  of  carrying  on  mission  work  more  efficiently. 
The  movement  was  inspired  by  reports  received  of  the  great 
success  of  the  London  Missionary  Society,  which  had  been 
established  not  long  before.  In  1797  the  Northern  Missionary 
Society  was  instituted,  which  devoted  itself  mainly  to  work 
among  the  Indians. 

The  General  Assembly  first  took  the  initiative  in  mission 
work  in  1802.  In  1803  the  Assembly  sent  the  Rev.  Gideon 
First  Assembly  Blackburn  as  a  missionary  to  the  Cherokee  In- 
Mission,  dians.  The  work  among  them  was  very  success- 
ful, but  the  Assembly  was  supplanted  by  the  American  Board, 
which  sent  out  Rev.  Mr.  Kingsbury  in  181 1.  Various  other 
missionaries,  as  at  Cornplanter's  Town,  Lewistown,  Ohio,  etc., 
were  established. 

But  the  organized  work  of  foreign  missions  began  later. 
Mr,  Walter  Rankin,  so  long  the  honored  treasurer  of  the  Board, 
gives,  in  his  "Handbook  of  Incidents,"  the  following  account: 

"  The  work  of  foreign  missions  in  the  American  churches 
originated  in  the  inspiration  and  agency  of  Samuel  John  Mills. 
In  1 8 ID  the  American  Board  was  organized  in  answer  to  a 
memorial  signed  by  him  and  three  associates.  In  May,  1816, 
Mills  writes  to  his  father,  from   Dr.  Griffin's  study  in  Newark; 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  665 

'The  Presbyterian  Church,  as  is  well  known,  have  heretofore 
as  a  church  made  no  exertions  to  send  the  Gospel  out  of  the 
limits  of  the  States.  I  have  for  a  long  time  thought  it  desirable 
that  their  attention  should  be  directed  to  the  subject  of  foreign 
missions,  not  only  with  the  view  of  sending  the  Gospel  to  the 
destitute  abroad,  but  in  the  hope  that  exertion  of  this  kind 
might  exert  more  zeal  for  the  diffusion  of  religious  knowledge 
in  our  own  country.  I  conceive  the  object  is  secured.'  'Mills 
went  from  my  house,'  says  Dr.  Griffin,  'to  lay  the  project  of  a 
Missionary  Society  laefore  the  General  Assembly,  at  the  time 
the  United  Foreign  Missionary  Society  was  formed. '  " 

This  Society,  a  union  of  the  Associate  and  Dutch  Reformed 
Churches  with  our  own  in  this  work,  had  an  existence  of  nine 
years,  being  in  1826  merged  in  the  American  Board.  Nine 
missions,  embracing  sixty  male  and  female  missionaries,  were 
thus  transferred  from  the  control  of  the  highest  judicatories  of 
these  Presbyterian  bodies  to  the  management  of  the  non- 
denominational  Board  at  Boston. 

In  1816  the  Assembly  adopted  measures  that  resulted  in  the 

formation  of  the  "United  Foreign  Missionary  Society,"  made 

United         up   of   the   Presbyterian  Church,  the   Reformed 

Society.  Dutch  Church,  and  the  Associate  Reformed 
Church.  This  measure  grew  out  of  dissatisfaction  with  the 
feature  connected  with  the  American  Board  making  pecuniary 
support  the  basis  of  authority,  and  with  its  non-ecclesiastical 
and  irresponsible  character.  This  Society  established  many 
missions  among  the  Indians  of  the  West  and  Northwest,  which 
were  subsequently  transferred  to  the  American  Board,  in  1825. 
The  reasons  for  the  transfer  were  supposed  to  be  connected 
with  want  of  funds;  but  the  real  reason  was  doubtless  that  some 
of  those  interested  desired  that  the  work  might  be  carried  on 
by  the  American  Board,  since,  as  they  claimed,  the  funds  for 
both  societies  came  largely  from  the  same  people.  The  trans- 
fer was  merely  with  "consent"  of  the  Assembly,  since  many 
were  not  in  favor  of  it. 

That  the  church  always  felt  the  need  of  distinctively  Pres- 
byterian work  in  the  mission-field,  in  accordance  with  the  polity 
The  Western    and  principles  of  Presbyterianism,  is  shown  by 

Society.  the  fact  that  some  of  the  synods  took  up  and 
carried  on  work  independently.  This  was  notably  the  case 
with  the  Synod  of  Pittsburg.  That  Synod  was  constituted  by 
the  Assembly  in  1802,  and  signalized  its  advent  by  establishing 


666  THE    KINGDOM    OF    GOD    IN    AMERICA. 

that  year  "The  Western  Missionary  Society."  It  was  not, 
however,  until  November,  1831,  that  the  Synod  of  Pittsburg — • 
"  always  the  most  forward  and  active  Synod  of  the  Presbyterian 
Church  in  missionary  enterprise  and  effort" — formed  "The 
Western  Foreign  Missionary  Society."  The  step  was  taken, 
not  so  much  from  dissatisfaction  with  the  American  Board,  but 
from  the  natural  Presbyterian  feeling  that  the  missionaries 
supported  by  the  church  ought  to  be  under  the  direction  of  the 
judicatories  of  that  church ;  and  that  greater  interest  and  effi- 
ciency would  result  from  such  ecclesiastical  connection  and 
control.  Of  this  Society  the  Rev.  Dr.  Elisha  P.  Swift  was  long 
the  unsalaried  corresponding  secretary.  In  1832  it  sent  out  to 
Early  Western  Africa  Rev.  John  B.  Pinney,  afterward 

Missionaries,  secretary  of  the  Colonization  Society  and  presi- 
dent of  Liberia.  In  1833  it  sent  out  Rev.  John  C.  Lowrie,  so 
long  secretary  of  the  Presbyterian  Board  of  Foreign  Missions, 
and  Rev.  William  Reed,  to  establish  a  mission  in  Northern 
India,  as  being  at  the  gateways  of  Afghanistan,  Cashmere,  and 
Tibet.  In  the  next  three  years  a  goodly  number  followed 
them,  among  whom  were  those  well-known  missionaries,  Drs. 
John  Newton,  Henry  R.  Wilson,  Jesse  M.  Jamieson,  John  H. 
Morrison  (afterward  the  suggestor  of  the  Week  of  Prayer  for 
Missions  and  Moderator  of  the  General  Assembly) ;  and  stations 
were  established  at  Lodiana,  Sabathu,  Saharunpur,  and  Alla- 
habad. The  work  was  also  pushed  among  the  Western  Ameri- 
can Indians.  In  1836  a  mission  was  established  at  Smyrna, 
Asia  Minor.  In  1837  the  Society  undertook  a  mission  to 
China,  sending  out  Revs.  John  A.  Mitchell  and  R.  W.  Orr,  and 
Mrs.  Orr,  in  December  of  that  year. 

The  work  and  success  of  the  Western  Foreign  Missionary 
Society  doubtless  had  much  to  do  with  rousing  the  Presbyterian 

The  Church     Church  at  large  to  undertake  the  work  through 
Aroused.  its  General  Assembly.     The  subject  was  brought 

up  in  the  Assembly  of  1835,  which  appointed  a  Committee  "to 
confer  with  the  Synod  of  Pittsburg  on  the  subject  of  a  transfer 
of  the  Western  Foreign  Missionary  Society  to  the  General  As- 
sembly." This  Committee  agreed  with  the  Synod  upon  a  trans- 
fer, but  through  opposition  brought  to  bear  by  the  American 
Board,  their  report  was  rejected  by  the  Assembly  of  1836,  by 
a  vote  of  106  to  no.  This  action,  threatening  the  Society  with 
disaster,   called   forth  a  circular  letter  of  the  board  of  direc- 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  667 

tors  of  the  Synodical  Society  to  the  churches,  appealing  for  aid 
to  prosecute  the  work  of  foreign  missions  with  renewed  vigor. 
The  Board  determined  to  change  the  name  of  this  Society  from 
"Western"  to  "Presbyterian,"  and  the  location  from  Pittsburg 
to  New  York.  During  the  year  a  great  reaction  took  place, 
"  The  Board  of  ^^*^   ^^^®  General   Assembly,  at   its   meeting   in 

Foreign  June,  1837,  determined  by  a  vote  of  io8  to  29,  to 
Missions."  "superintend  and  conduct,  by  its  own  proper 
authority,  the  work  of  foreign  missions  of  the  Presbyterian 
Church,  by  a  Board  appointed  for  that  purpose  and  directly 
amenable  to  the  Assembly."  The  ministers  and  elders,  forty 
of  each,  as  directors,  were  nominated  by  a  committee  and 
elected  by  the  General  Assembly,  and  constituted  the  first 
"  Board  of  Foreign  Missions  of  the  Presbyterian  Church  in  the 
United  States  of  America."  It  was  directed  to  hold  its  first 
meeting  in  the  First  Presbyterian  Church,  in  the  city  of  Balti- 
more, on  Tuesday,  October  31,  1837,  at  3  o'clock  p.m. 

In  the  mean  time,  the  Board  of  the  "  Western"  (now  "  Pres- 
byterian") "  Foreign  Missionary  Society"  met  for  the  last  time, 
on  Friday,  October  27,  1837.  It  received  communications  from 
the  Synods  of  Pittsburg  and  of  Philadelphia,  announcing  that 
the  former  Synod  had  passed,  on  the  26th  of  October,  resolu- 
tions empowering  and  directing  the  transfer  of  the  "  Society, 
with  all  its  funds,  missions,  and  papers,"  "to  the  Board  of  For- 
eign Missions  of  the  General  Assembly,"  and  ordering  the  dis- 
solution of  the  Society  after  the  transfer  should  be  completed. 
At  the  close  of  that  last  meeting,  on  October  31,  the  transfer 
was  completed  and  the  "  Presbyterian  Foreign  Missionary  So- 
ciety" passed  out  of  existence. 

On  the  same  day,  October  31,  1837,  as  directed  by  the  Gen- 
eral Assembly,  the  "  Board  of  Foreign  Missions  of  the  Presby- 
terian Church  in  the  United  States  of  America"  met  in  Balti- 
more, and  took  up  the  work  for  the  Presbyterian  Church  at 
large,  under  the  immediate  direction  of  the  General  Assembly. 

Boa7-d  of  Foreign   Missions   of  the  Presbyterian  Church  in  the  Old 
School  Branch. 

The  Presbyterian  Board  came  into  existence,  as  just  related, 
in  1837,  in  connection  with  the  disruption  of  the  Presbyterian 
Church  and  the  formation  of  the  Old  School  and  New  School 
bodies.     The  New  School  Presbyterians  adhered  to  the  volun- 


668  THE    KINGDOM    OF    GOD    IN    AMERICA. 

tary  principle  and  continued  to  carry  on  its  missionary  work 
through  the  American  Board;  while  the  Old  School  body  made 
use  of  the  newly  formed  Board.  The  period  from  that  time  to 
the  present  has  been  marked  by  various  changes  affecting  the 
work  in  greater  or  less  degree.  The  statistics  of  the  church, 
given  later,  in  connection  with  these  changes,  will  indicate  the 
progress  made. 

Mr.  Walter  Rankin  gives  the  following  account  of  its  organ- 
ization and  of  its  obtaining  its  charter: 

"  'The  Board  of  Foreign  Missions  of  the  Presbyterian  Church 
of  the  United  States  of  America,'  was  constituted  in  1837  by  a 
committee  of  the  General  Assembly,  and  consisted  of  one  hun- 
dred and  twenty  members,  one  fourth  of  this  number  to  be 
elected  each  year  thereafter  by  the  General  Assembly,  and 
was  located  in  the  city  of  New  York.  The  change  of  location 
from  Pittsburg,  where  it  originated  as  a  Synodical  Society, 
was  one  of  the  conditions  of  acceptance  of  the  Hon.  Walter 
Lowrie  as  its  first  corresponding  secretary.  The  Board  met 
yearly,  and  elected  an  Executive  Committee  of  nine  members, 
with  secretaries  and  treasurer.  Up  to  1852  it  was  simply  a 
benevolent  association,  acting  under  the  power  conferred  by  the 
General  Assembly,  but  without  any  corporate  rights  and  privi- 
leges. An  important  legacy  had  been  contested  in  the  New 
York  courts,  and  lost  to  the  Board  from  want  of  capacity  to 
take;  altho  the  treasurer,  Charles  D.  Drake,  Esq.,  in  an  able 
argument,  contended  that  inasmuch  as  the  trustees  of  our  Gen- 
eral Assembly  were  incorporated,  and  the  Board  was  but  an 
agency  of  the  Assembly,  the  legacy  referred  to  was  virtually  to 
a  corporation,  and  therefore  good  in  law.  But  this  view  was 
not  sustained  by  the  court,  and  so  a  large  sum  of  money  in- 
tended by  the  testator  for  mission  purposes  reverted  to  his  estate. 

"  Before  this  case  arose,  or  pending  its  litigation,  the  Board 
had  applied  to  the  Legislature  of  New  York  on  two  different 
years  for  a  special  charter,  but  failed,  the  second  time  by  one 
vote  only,  which  could  have  been  secured  if  Mr.  Lowrie,  who 
had  the  matter  in  charge,  would  change  the  name  of  the  Board 
by  adding  the  two  letters  O.  S.  (Old  School)  to  the  closing 
word  'America,'  which  he  would  not  consent  to  do. 

"  After  these  repeated  failures,  the  Board  was  glad  to  avail 
itself  of  the  provisions  of  the  General  Law  of  the  State  of  1848 
respecting  charitable  and  missionary  societies,  and  became  in- 
corporated under  it  by  filing  a  certificate  in  the  proper  offices, 
signed  and  acknowledged  by  members  of  the  Executive  Com- 
mittee. 

"  In  1862  another  serious  loss  of  $10,000  occurred  under  the 
will  of  Samuel  Cochran,  by  reason  of  one  of  the  sections  of  that 
law  which  did  not  affect  other  legatees  being  foreign  corpora- 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  669 

tions,  and  again  an  application  was  made  for  a  special  charter, 
which  was  carried  through  the  Legislature  by  a  member  who 
Charter  volunteered  to  take  it  in  charge,  the  Hon.  Chaun- 
Obtained.  cey  M.  Depew.  •  This  is  the  charter  which  now 
gives  the  Board  its  legal  existence,  and  is  printed  in  all  the 
annual  reports.  A  majority  of  those  who  had  signed  the  cer- 
tificate of  1852,  being  still  members  of  the  Executive  Commit- 
tee of  the  Board  with  its  president  and  secretaries,  and  'such 
others  as  they  may  associate  with  themselves,'  are  constituted 
'a  body  corporate  and  politic  forever.'  This  new  charter,  with 
the  name  unchanged,  was  accepted  by  the  Board  at  its  annual 
meeting  in  May,  1862,  and  was  subsequently  interpreted  by  the 
Supreme  Court  in  a  litigated  legacy  case  (William  Bostwick's 
Executors)  as  a  merger  of  the  powers  originally  acquired  in 
1852. 

"  The  place  at  first  occupied  by  the  Board  in  New  York  as 
an  office  was  a  room  in  the  Brick  Church  Chapel,  which  formerly 
stood  opposite  the  City  Hall,  in  partnership  with  another  be- 
nevolent institution.  This  was  soon  found  to  be  quite  too 
confined  a  place,  and  two  rooms  were  taken  on  the  third  floor 
of  a  building  at  the  corner  of  Broadway  and  Murray  Street. 
The  growing  business  of  the  Board  and  the  inconvenience  of 
these  rooms  led  to  another  change,  and  a  part  of  a  house  was 
rented  in  City  Hall  Place." 

Mr.  Rankin  relates  the  history  of  its  changes  of  habitation, 
as  follows : 

"During  the  first  five  years  of  the  Board's  sojourn  in  New 
York  it  had  no  abiding-place,  was  shifted  from  office  to  office  at 
Changes  great  inconvenience  to  all  concerned.  In  1839 
Habitation,  an  appeal  was  made  for  a  portion  of  the  thank- 
offering  that  was  raised  on  the  occasion  of  the  semi-centennial 
of  the  General  Assembly,  the  result  being  a  special  fund  then, 
and  subsequently  given,  of  $23,000,  the  cost  of  the  ground  and 
building  of  the  Mission  House,  23  Center  Street,  which  was 
first  occupied  in  1842.  Tho  plain  in  structure,  yet  for  conveni- 
ence in  location  and  office  arrangement  it  was  all  that  was 
needed  by  its  early  occupants.  But  it  was  deemed  advisable 
that  all  the  boards  of  the  Presbyterian  Church  located  in  New 
York  should  be  under  one  roof,  and  in  January,  1888,  the  Home 
and  Foreign  and  Church  Erection  Boards  removed  to  the 
premises  formerly  the  residence  of  Mr.  James  Lenox,  on  Fifth 
Avenue  and  Twelfth  Street.  This  property  was  purchased  by 
the  two  Mission  Boards  jointly  for  $250,000,  of  which  $50,000 
was  contributed  by  the  late  Robert  Lenox  Kennedy,  who  also, 
with  his  sister,  added  $10,000  for  necessary  alterations.  Of  the 
$100,000  paid  by  the  Foreign  Board,  $70,000  were  the  proceeds 
of  the  sale  of  the  Mission  House  on  Center  Street.  The  two 
Woman's  Boards  of  Home  and  Foreign  Missions  are  accommo- 


670  THE    KINGDOM    OF    GOD    IN    AMERICA. 

dated  in  the  same  building.  An  adjoining  house  now  under 
rent  was  included  in  the  purchase  and  can  be  used  hereafter  if 
needed.  The  property  has  a  market  value  far  beyond  its  cost. 
With  the  ownership  of  the  Mission  House  on  Center  Street 
came  the  nucleus  of  a  library,  increased  now  to  over  six  thou- 
sand volumes,  one  of  the  best  for  reference  on  mission  subjects 
in  the  country.  Also  a  museum  of  curios,  illustrative  of  the 
customs  of  heathen  nations,  especially  their  idol-worship." 

Through  the  munificence  of  the  Lenoxes,  Kennedys,  Stew- 
arts, and  other  Presbyterians,  to  whom  the  church  owes  so 
much,  one  of  the  finest  structures  in  New  York  city  has  just 
been  completed  on  Fifth  Avenue,  at  the  cost  of  about  $1,750,- 
000,  for  the  accommodation  of  several  of  the  Boards  of  the 
Presbyterian  Church,  and  is  now  occupied  by  them. 

There  were  several  changes  affecting  the  apparent  progress  of 

the  work  of  the  Board  of  Foreign  Missions  during  this  period. 

Influence  of     The  revolt  of  the  Sepoys  in  India,  in  1857,  greatly 

Changes,  reduced  the  number  of  missionaries  and  scholars 
in  that  field  for  the  time  being.  In  1861,  in  consequence  of  the 
Civil  War,  most  of  the  Southern  Presbyterian  churches  in  the 
Confederate  States,  as  well  as  many  in  the  border  States,  with- 
drew from  connection  with  the  General  Assembly  and  with  the 
Board.  The  missions  in  the  Indian  Territory  were,  in  fact, 
broken  up,  thereby  reducing  the  number  of  communicants  in 
the  mission-churches  more  than  three  fourths.  Some  of  these 
missions  were  resumed  in  1865  and  some  in  1881, 

Board  of  the  Reunited  Church. 

"In  1870  the  Reunited  General  Assembly  reorganized  the 

The  New       Board  and  reduced  its  members  from  one  hun- 

Constitution.     dred  and  twenty  to  fifteen,  with  the  secretaries 

and  treasurer  as  members  ex-officio.     Its  modified  Constitution 

is  found  on  page  46  of  General  Assembly  Minutes  for  that  year. 

The  "  Permanent  Committee"  above  referred  to,  which  had 
heretofore  been  acting  in  connection  with  the  American  Board, 
was  at  once  dissolved.  After  the  adoption  of  the  foregoing 
changes,  the  General  Assembly  elected  fifteen  persons  to  serve 
as  members  of  the  Board  for  the  ensuing  year,  eight  or  a  major- 
ity of  whom  were  members  of  the  Executive  Committee. 

In  consequence  of  the  reunion,  the  American  Board  trans- 
ferred to  the  Presbyterian  Board  a  number  of  missionaries,  with 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  67 1 

the  missions  in  Syria,  Gaboon,  and  Persia,  and  among  the 
Seneca,  Lake  Superior,  Chippewa,  and  Dakota  Indians.  In  1890 
Transfer  of  the  missions  among  the  Chippewa,  Omaha,  Win- 
Missions,  nebago,  Sac,  and  Fox  Indians  were  transferred 
to  the  Board  of  Home  Missions,  and  the  ministers  and  commu- 
nicants deducted  from  the  rolls  of  the  Foreign  Board. 

II.   Review  of  Mission-Fields. 

A  bird's-eye  view  of  the  present  foreign  mission-field  of  the 
Presbyterian  Board  will  show  the  vast  scale  on  which  its  opera- 
tions are  conducted.  Some  facts  and  incidents  from  the  history 
of  the  work  will  show  the  relation  of  the  church  to  the  progress 
of  education  among  the  heathen  nations,  and  illustrate  the 
heroism  and  devotion  so  often  exemplified  by  the  missionary. 
They  will  also  help  to  confirm  the  statements  of  some  of  the 
most  distinguished  Englishmen  of  the  present  generation,  re- 
garding the  vast  debt  that  civilization  and  science  owe  to  the 
Christian  missionary  and  pioneer,  in  opening  the  continents, 
in  laying  the  foundations  and  furnishing  the  materials  for  an- 
thropology, linguistics,  ethnology,  comparative  religion,  and 
many  other  branches  of  knowledge,  and,  what  is  more,  the 
vast  debt  that  humanity  owes  to  them  for  revolutionizing  the 
pagan  world. 

7.   Missions  in  Africa. 

The  Presbyterian  Board  has  two  centers  of  missionary  effort 
on  the  Western  coast  of  Africa,  the  one  known  as  the  Gaboon 
and  Corisco  Mission,  the  other  as  the  Liberia  Mission. 

The  mission  in  Liberia  was  founded  by  the  Western  Foreign 

Missionary  Society,  which  sent  Rev.  John  B.  Pinney,  in   1832, 

The  Liberia     to  labor  among  the  colored  people  colonized  in 

Mission.  that  country  by  the  American  Colonization  So- 
ciety. After  this  long  interval  the  churches  of  the  Presbytery 
of  Western  Africa  depend  largely  upon  the  Board  of  Missions 
for  pecuniary  support,  altho  the  Board  is  urging  it  to  larger 
self-support.  The  chief  importance  of  Liberia  in  the  mission- 
ary work  is,  that  its  communities  offer  a  good  basis  for  opera- 
tions among  the  aborigines.  Peculiar  difficulties,  however, 
beset  the  work.  The  recent  encroachments  of  the  French  in 
the  Hinterland  on  the  east,  and  their  absorption  of  part  of  the 
territory  of  the  Republic,  are  in  accordance  with  the  general 


672  THE    KINGDOM    OF    GOD    IN    AMERICA. 

unscrupulousness  of  the  French  foreign  policy,  against  which 
the  Liberians  are  helpless,  and  threaten  the  active  interference 
of  the  Roman  Catholic  Church  with  Protestant  effort.  Perse- 
cution is  also  brought  to  bear  against  the  Gospel  by  the  abo- 
rigines. The  greatest  of  all  the  obstacles,  however,  are  to  be 
found  in  the  bitter  persecutions  of  the  native  converts  by  the 
Greegree  or  Devil  Bush  worshipers,  and  the  dreadful  demorali- 
zation wrought  by  the  rum-traffic  defended  and  pushed  by  the 
foremost  nations  claiming  so-called  Christian  civilization. 

The  progress  of  the  Gaboon  and  Corisco  Mission  has  neces- 
sarily been  slow.     It  was  begun  at  Baraka,   on  the  Gaboon 
The  Gaboon     River,  almost  under  the  equator,  in  1842.     The 
and  Corisco.     stations,  at  Angow,  Benita,  Batanga,  and  Efulen, 
Missions.       have  since  been  established.     Owing  to  the  cli- 
mate, this  region  has  become  almost  a  grave  for  white  mission- 
aries, whose  places  in  the  ranks  as  they  have  fallen  have  been 
heroically  filled  by  others,  who  appreciated  the  importance  of 
the  field  as  opening  the  way  for  evangelizing  the  great  popula- 
tions of  the  vast  regions  on  the  equator.     The  new  station  at 
Efulen,  on  the  hills  at  an  elevation  of   1,600  feet,  seems  to 
promise  an  opening  for  work  in  more  healthful  regions  and 
with  more  helpful  environment. 

2.   Missions  in  Central   America. 

The  sphere  of  these  missions  is  among  the  Roman  Catholic, 
Spanish-speaking  peoples  of  Mexico  and  Guatemala.  They  are 
of  importance  as  being  a  response  of  the  Presbyterian  Church 
to  a  deeply  felt  want  among  these  peoples  of  a  better  religion 
than  the  Romanism  that  has  so  long  dominated  them. 

The  Mexico  Mission  was  begun  in  the  city  of  Mexico  in 
1872,  and  in  1894  had  reached  out  and  established  centers  at 

Mexico         Tlalpam,   Zacatecas,    San   Luis   Potosi,   Saltillo, 

Mission.  Tlaltenango,  and  Zitacuaro.  Its  success  has  been 
phenomenal,  so  that  it  now  embraces  two  Presbyteries,  city  of 
Mexico,  and  Zacatecas,  connected  with  the  Synod  of  Pennsyl- 
vania. The  increasing,  almost  predominating,  influence  of  the 
United  States,  through  the  extension  of  commercial  relations 
and  great  railway  systems,  apparently  indicates  still  greater 
progress  for  Protestant  missions  in  the  immediate  future. 

The  Guatemala  mission  was  first  occupied  in  1882,  in  Gua- 
temala City.      Of  this  field  the  annual  report  for  1894  says: 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  673 

"  This  little  republic  is  in  many  respects  the  most  hopeful 
mission-field  in  Central  America.  The  Government  is  at  once 
Guatemala  the  most  enlightened  and  the  most  liberal,  altho 
Mission.  recently  San  Salvador  also  has  conceded  full  lib- 
erty of  worship.  Its  attitude  toward  Protestant  institutions  is 
more  than  tolerant.  It  welcomes  the  elevating  influences  which 
belong  essentially  to  Christian  missions,  both  on  the  intellectual 
and  moral  side,  so  that  our  missionaries  enjoy  liberty  to  prose- 
cute their  work  in  its  various  departments.  This  does  not 
exempt  them,  however,  from  the  bitter  opposition  of  a  corrupt 
priesthood,  or  remove  the  moral  inertia  and  deadening  influence 
of  centuries  of  Romish  superstition.  The  religious  condition  of 
the  people  is  appalling.  The  state  of  religious  thought  and  be- 
lief in  the  capital  and  the  principal  cities  is  chaotic.  Multitudes 
have  no  fixed  religious  opinion.  Disgusted  with  the  supersti- 
tions and  tyranny  of  the  Romish  Church,  they  have  thrown  off 
all  religious  restraint,  and  are  many  of  them  atheists." 

The  missionaries  have  but  just  entered  upon  the  work  of 
laying  the  foundations  for  the  future. 

3.   Missions  in  China. 

The  largest  field  of  the  modern  missions  is  China.  The 
Empire  consists  of  (i)  The  Eighteen  Provinces,  or  China 
Proper,  the  region  conquered  by  the  Manchus  in  1664;  (2) 
Manchuria  or  the  native  country  of  the  Manchus,  lying  to  the 
north  of  China  Proper;  and  (3)  the  Colonial  Provinces,  reach- 
ing westward  to  Turkestan  and  southward  to  India.  The  mis- 
sion work  has  thus  far  been  substantially  confined  to  China 
Proper,  in  which  there  is  a  pagan  population  of  nearly  four 
hundred  millions. 

The  Chinese  are  divided  into  three  religious  classes,  all  of 
whom  are  difficult  to  reach  with  the  truths  of  the  Christian 
The  Three  religion.  Confucianists,  adherents  of  the  ethical 
Religions.  and  political  system  of  Confucius,  who  lived  in 
the  sixth  century  before  Christ;  Taoists,  or  Rationalists,  fol- 
lowers of  Lao-tsze,  who  was  born  fifty  years  earlier  than  Con- 
fucius, and  taught  the  worship  of  Tao,  or  Reason ;  and 
Buddhists,  followers  of  Gotama  Sak5'asinha  of  the  fifth  or  sixth 
century  b.c,  and  founder  of  the  Buddhist  religion  in  India, 
which  religion  was  introduced  into  China  during  the  first  cen- 
tury of  the  Christian  era.     It  has  been  said  that: 

"  It  is  a  fact  of  great  moment  that  none  of  these  religious 
systems  have  a  strong  hold  on  the  heart  of  the  Chinese.     The 
43 


674  THE    KINGDOM    OF    GOD    IN    AMERICA. 

worship  of  ancestors  (an  element  of  Confucianism)  forms  an 
exception  to  this  remark.  This  has  been  called  the  real  religion 
of  China.  Its  requirements  are  faithfully  fulfilled  by  all,  even 
the  poorest  classes,  and  that  with  an  earnestness  which  shows 
painfully  how  the  great  Deceiver  has  pressed  into  his  service 
one  of  the  best  affections  of  human  nature,  that  of  filial  rever- 
ence. But  with  this  exception,  the  Chinese  neither  fear  nor 
love  the  objects  of  their  worship.  They  have  been  known  to 
bring  the  idols  out  from  the  temples  and  place  them  under  the 
burning  sun,  to  convince  them  that  rain  was  greatly  needed." 

The  Chinese  are  thus  naturally  found  to  be  sunk  in  super- 
stition, immorality,  and  vice,  and  under  the  influence  of  the 
The  Great  deepest  spiritual  apathy.  The  difficulties  of  the 
Obstacles.  language  and  the  all-pervading  spirit  of  exclu- 
siveness  must  be  added  to  the  spiritual  difficulties  in  the  way 
of  the  Gospel,  in  order  to  give  any  adequate  notion  of  the  ob- 
stacles in  the  way  of  missionary  success.  In  short,  without 
some  great  revolutionary  event  that  shall  break  down  the 
entrenched  systems  of  error  and  the  impenetrable  walls  of  ex- 
clusiveness,  the  conversion  of  China  would  be  a  discouraging 
work  of  centuries.  Such  a  revolution  the  Japanese  victories  in 
the  recent  war  apparently  promise  to  bring  about. 

Mission  work  for  the  Chinese  was  begun  by  the  celebrated 

Dr.  Morrison  of  the  Church   of  England,  in   1807,  but  China 

Opening  to      itself  was  then  wholly  inaccessible.     The  work 

Missions.       vvas  carried  on  among  the  Chinese  emigrants  at 

Batavia,   Bangkok,   Singapore,   and   other  remote   places.     In 

1838  Rev.  Mr.  and  Mrs.  Orr  and  Rev.  John  A.  Mitchell,  sent 

out  by  the  Western  Foreign.  Missionary  Society,  reached  their 

station,  Singapore.     It  was  not  till  1842  that  the  war  between 

the  British  and  Chinese  opened  five  of  the  principal  cities  on 

the  coast  to  foreign  commerce  and  missionary  effort.     In  1843 

this  mission,  enlarged  and  taken  under  the  Presbyterian  Foreign 

Board,  was  removed  to  Kulang-Su,  a  small  island  near  the  city 

of  Amoy.     It  was  then  that  the  work  began  in  earnest.      How 

the  difficulties  of  the  language  were  overcome  will  be  told  later. 

The    Presbyterian    missions    in   China   include    the    groups 

known    as   the   Canton,   Hainan,    Central   China,    Peking,   and 

Mission         Shantung  Missions,  each  embracing  several  sta- 

Centers.         tions  and  many  outstations.     Gospel  preaching  is 

prepared  for  and  supplemented  b)^  the  work  of  the  colporteur 

and  Bible-reader,  by  the  vSabbath-schools  and  by  boarding-  and 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  675 

day-schools,  and  on  a  most  extensive  scale  by  the  activities  of 
the  medical  missionary  in  hospitals  and  dispensaries,  through 
visitation  in  the  homes  of  the  people  and  on  floating  chapels  or 
Gospel  medical  boats. 

The  stations  of  the  Canton  Mission  are  four:  Canton,  Lien 
Chow,  Kang  Hau,  and  Yeung  Kong.     The   last  two  are  in- 

Canton         terior  stations  and  were  established  during  the 

Mission.  year  1893-94.  This  mission-field  was  occupied 
at  Canton  as  a  center  in  1845,  by  Rev.  Andrew  P.  Happer, 
M.D.,  whose  decease  has  just  been  announced,  and  Mr.  Rich- 
ard Cole,  a  printer,  and  his  wife. 

There  are  in  connection  with  this  mission  16  churches 
with  1,286  members,  of  whom  166  have  been  added  on  confes- 
sion during  the  year.  We  would  like  to  add,  from  the  Annual 
Report  of  the  Board,  a  statement  of  the  manifold  missionary 
operations — in  the  16  churches,  the  boarding-schools,  the  day- 
schools,  the  school  for  the  blind,  medical  work,  in  hospital 
schools  and  dispensaries,  the  30  outstations,  the  floating  chapel, 
and  the  literary  work — as  an  object-lesson  on  the  subject  of 
missions,  for  the  special  benefit  of  those  Christians  who  think 
that  mission-fields  are  "Saints'  Rests,"  where  the  missionaries 
are  "having  an  easy  time,"  and  of  those  benighted  people,  not 
Christian,  who  loudly  proclaim  that  missionaries  are  doing 
nothing  and  accomplishing  nothing. 

The  Hainan  Mission,  on  an  island  on  the  northeast  coast, 

was  occupied  in  1885,  and  established  as  a  mission  in  1893.     It 

embraces  the  station  of  Kiung  Chow  and  Nodoa 

Hainan.  ^1      •  1       t  j  •  •  1 

on  the  island  ;  and  is  carrying  on  missionary  work 

on  the  mainland  from  which  it  is  separated  by  a  strait  fifteen 
miles  wide.     The  work  on  the  island  is  among  the  Lois,  a  very 
interesting  people.     The  women  are  here  especially  accessible 
to  the  missionary.     Altho  the  mission  has  but  just  been  estab- 
lished, there  are  already  3  congregations  and  35  communicants. 
The  Central  China  Mission  was  begun  at  Ningpo  in  1845, 
by   Rev.  Walter   M.  Lowrie,    the   first   missionary   martyr   in 
China,  in  conjunction  with  Rev.  Messrs.  Richard 
L.  Way,  Augustus  W.  Loomis,  M.  Simpson  Cul- 
bertson,   D.   B.   McCartee,  M.D.,  and  their  wives.     It  was  at 
Ningpo  that  the  great  work  of  modernizing  Chinese  printing 
was  accomplished.     The  Central  China  Mission  has  expanded 
to  six  stations:     Ningpo,  Shanghai,  Hangchow,  Soochow,  Nan- 


676  THE    KINGDOM    OF    GOD    IN    AMERICA. 

king — each  of  which  is  a  great  center  of  activity.  In  1894 
there  were  17  chufches  and  more  than  1,200  communicants  con- 
nected with  this  mission. 

The  Peking  Mission,  in  the  capital  of  China,  was  occupied 
in  1863.  Peking  is  the  seat  of  the  Imperial  University  or 
Government  College,  which  Rev.  Dr.  W.  A.  P. 
Martin,  one  of  the  Presbyterian  missionaries,  was 
called  upon  by  the  Emperor,  in  1869,  to  found,  and  of  which  he 
has  always  been  the  president.  This  makes  Peking  the  great 
center  of  education  in  English  thought  and  English  civilization. 
In  1894  the  mission  had  two  stations,  Peking  and  Paotingfu, 
with  3  churches  and  311  members. 

The  Shantung  Mission  has  been  the  most  successful  of  all 
the  Presbyterian  Missions  in  China.  The  first  station,  Tung- 
chow,  was  occupied  by  Rev.  Samuel  R.  Gayley 
an  ung.  ^^^  wife,  in  1861.  The  mission  embraces  Tung- 
chow,  Chefoo,  Chinanfu,  Wei  Hien,  Ichowfu,  and  Chining 
Chow  stations.  During  the  present  decade  it  has  been  the 
scene  of  a  remarkable  revival  and  ingathering,  and  seems  to 
have  the  promise  of  even  greater  things  for  the  future.  In 
1894  it  contained  36  churches,  having  a  membership  of  3,797, 
of  whom  340  were  received  during  the  year. 

In  addition  to  the  work  in  China,  the  Presbyterian  Board 
carries  on  missions  among  the  Chinese  in  this  country,  in  San 
Francisco,  Oakland,  Portland,  Oregon,  New  York,  and  else- 
where. The  half-century  since  the  beginning  of  the  Board's 
work  in  China  has  been  a  time  of  laying  the  foundations  for 
vastly  larger  operation  and  greater  progress  in  the  future. 
From  small  beginnings  the  mission  has  already  grown  into  the 
synod  of  China,  with  5  presbyteries,  with  74  churches,  and 
6,476  communicants. 

Missionary  Martyrs. — The  Presbyterian  Church  has  had 
its  missionary  martyrs  in  China.  The  earliest  and  best  known 
of  these  was  perhaps  Rev.  Walter  M.  Lowrie,  son  of  the  first 
secretary  of  the  Board  of  Foreign  Missions,  who  went  to  China 
in  1842.  Concerning  his  death,  Mr.  William  Rankin  says,  in 
his  "  Handbook  of  Incidents:" 

"The  year  1847  was  made  memorable  by  the  martyr  death 
of  Walter  M.  Lowrie,  who  was  cast  into  the  sea  by  pirates, 
when  on  the  return  voyage  from  Shanghai  to  Ningpo.  This 
event  cast  a  deep  shadow  of  sorrow  over  all  the  mission  circles 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  677 

of  China,  and  testimonials  of  his  distinguished  worth  and 
promise  by  eminent  men  from  the  four  continents  form  a  con- 
spicuous appendix  to  the  volume  of  his  Memoirs,  edited  by  his 
father.  There  is  no  guide-book  so  valuable  to  a  candidate  for 
the  mission-field  of  China,  next  to  the  inspired  one  which  he 
drew  from  his  pocket  when  sinking  under  the  waves  and  threw 
back  into  the  vessel  for  his  captors  and  murderers,  as  the 
Memoir  of  Walter  M.  Lowrie." 

Romance  of  Chinese  Printing.— In  addition  to  the  debt 
that  China  owes  to  Presbyterian  scholarship  for  the  founding 
and  conduct  of  the  Imperial  University,  she  owes  it  a  greater 
debt — which  she  shares  with  all  the  missionary  societies  of  the 
churches — for  simplifying  the  printing  of  the  Chinese  language 
and  making  it  the  vehicle  for  readily  expressing  Christian 
truth.  Of  the  Presbyterian  press  in  China,  Mr.  William  Ran- 
kin in  his  "  Handbook  of  Incidents"  gives  an  interesting  ac- 
count, from  which  we  make  the  following  extracts: 

"The  Presbyterian  press  in  China  was  established  as  an 
essential  agency  in  the  evangelization  of  that  empire,  and  has 
an  interesting  and  instructive  history.  The  art  of  printing,  as 
practised  by  the  Chinese,  antedates  by  centuries  the  art  as 
practised  by  Christian  nations.  There  are  on  the  shelves  of 
the  mission  library  in  New  York  nearly  one  thousand  volumes, 
printed  after  the  manner  of  their  earlier  editions,  which  were 
read  by  Chinese  scholars  during  the  Dark  Ages  of  Europe.  But 
this  method  of  printing  is  not  adapted  to  the  exigencies  of  the 
church  in  her  missionary  work.  Briefly  explained,  the  matter 
to  be  printed  is  written  on  a  sheet  of  transparent  paper  of  the 
size  of  the  page,  which  is  then  pasted  on  a  block  of  wood,  the 
written  side  down.  The  engraver  cuts  away  all  the  blank 
spots  in  and  around  the  written  letters,  leaving  them  in  relief 
upon  the  block.  An  impression  taken  from  this  by  hand  or 
mallet  will  give  the  counterpart  of  the  written  sheet. 

"The  substitution  of  movable  metal  types  for  these  manipu- 
lated wooden  blocks  encountered  the  difficulty  of  requiring 
some  4,000  types  instead  of  the  smaller  number  used  in  our  own 
language,  and  this  was  preceded  by  the  greater  difficulty  of 
reducing  the  30,000  or  more  characters  found  in  Chinese  liter- 
ature to  this  fewer  number. 

"  While  our  Foreign  Board  was  in  its  nonage  as  a  mission- 
ary society  in  Pittsburg,  a  mission  to  China,  from  which  the 
Gospel  was  wholly  excluded,  was  one  of  its  declared  objects. 
The  Hon.  Walter  Lowrie,  then  Secretary  of  the  United  States 
Senate,  also  Vice-President  of  the  Society,  as  a  means  to  that 
end,  acquired  a  knowledge  of  the  written  language  of  China, 
and  offered  to  give  direction  in  his  study  to  missionaries  for  that 


678  THE    KINGDOM    OF    GOD    IN    AMERICA. 

field.  By  correspondence  with  Dr.  Robert  Baird,  then  in 
Paris,  it  was  learned  that  the  discovery  had  there  been  made 
that  a  portion  of  the  Chinese  characters  were  divisible,  and 
that  by  different  combinations  of  their  elements  all  the  language 
now  in  use  could  be  expressed.  On  the  advice  of  Mr.  Lowrie, 
with  a  pledge  from  Mr.  James  Lenox  of  meeting  the  expense, 
an  order  was  sent  in  1836  to  a  typographer  of  Paris  for  the  re- 
quired number  of  matrices,  at  first  supposed  to  be  9,000,  tho 
afterward  less  than  half  that  number  was  deemed  sufificient. 
Two  years  later  2,000  of  these  were  reported  as  finished,  but  it 
was  not  until  1844  that  about  3,500  in  all  reached  Macao  in 
charge  of  an  American  printer,  Mr.  Robert  Cole." 

Rev.  Walter  M.  Lowrie,  son  of  the  secretary,  went  out  to 
Macao  in  1842,  and  prepared,  by  two  years'  study  of  the  lan- 
guage, to  inaugurate  the  work  of  the  press,  which  was  removed 
to  the  treaty-port  of  Ningpo  in  1844. 

"  Dr.  John  C.  Lowrie,  in  a  paper  on  'Chinese  Missions,'  pub- 
lished in  1868,  says:  'That  but  for  the  order  of  the  Committee  in 
1836,  for  a  set  of  these  matrices,  this  great  invention  would  not 
have  come  into  use.  So  little  confidence  was  felt  in  its  practi- 
cability that  no  other  missionary  institutions  would  give  it 
their  patronage — only  two  other  orders  were  received  by  the 
artist,  and  without  at  least  three  orders  he  would  not  proceed 
with  the  work.'  And  I  may  add  that  but  for  the  knowledge  of 
the  language  acquired  by  his  revered  father,  in  the  midst  of 
official  duties  at  Washington,  this  important  order  would  not 
have  been  suggested.  Dr.  William  M.  Paxton,  in  his  address 
at  the  funeral  of  Mr.  Lowrie,  says:  'It  seemed  singular  to  see 
a  statesman,  amid  the  cares  and  labors  of  public  life,  rising  two 
hours  earlier  in  the  morning  to  study  the  language  of  a  people 
so  distant  from  us,  and  in  so  little  sympathy  with  ourselves. '  " 

In  i860  the  press  was  removed  to  Shanghai,  as  the  commer- 
cial mart  and  as  affording  easier  and  more  extended  communi- 
cation for  its  publications  with  the  interior  of  the  empire. 

"  The  superintendency  of  Mr.  Gamble  from  1858  to  1869  was 
marked  with  great  and  permanent  improvements.  It  was  no 
Japanese  longer  necessary  to  send  to  Paris  or  Berlin  to 
Dictionary.  supply  defects  or  enlarge  the  fonts.  He  created 
his  own  foundry  and  formed  types  at  far  less  expense,  from 
which  he  filled  orders  sent  from  both  those  cities  for  a  smaller 
font  than  any  in  use.  In  this,  small  pica,  he  printed  the  New 
Testament  at  a  cost  of  six  and  seven  cents,  and  in  forms  con- 
venient for  a  native  to  carry  about  in  the  pocket  of  his  sleeve. 
In  1867  he  refers  to  the  successful  commencement  of  electro- 
typing  and  to  twenty-five  millions  of  pages  printed,  of  which 
ten  millions  were  the  Scriptures.     Among  the  books  was  Dr. 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  679 

Hepburn's  'Japanese  and  English  Dictionary,'  and  he  adds: 
'The  demand  for  books  is  so  great  that  after  the  addition  of  three 
new  presses  during  the  year,  the  supply  is  still  insufficient,'  and 
expresses  regret  that  the  secretary,  who,  more  than  any  other 
man,  was  the  founder  of  the  press,  could  not  visit  the  establish- 
ment in  its  present  advanced  condition." 

The  magnitude  and  importance  of  the  work  may  be  judged 
from  the  following  extract  from  the  "  Handbook"  of  Mr.  Rankin : 

"  The  last  reports  by  Dr.   Farnham  describe  the  plant  as 
consisting  of  a  foundry  with  seven  cutting-machines  constantly 
The  Great       at  work,  which  casts  six  sizes  of  Chinese  type, 
Work.  besides  English,  Korean,  Manchu,  Japanese,  and 

Hebrew;  machinery  for  stereotyping,  electrotyping,  matrix- 
making,  type-cutting,  and  engraving;  eight  presses,  of  which 
three  are  run  by  gas ;  bindery,  for  both  native  and  foreign  styles. 
About  one  hundred  workmen  are  employed;  over  fifty-nine 
million  pages  printed  in  one  year,  and  the  yearly  profits  average 
$5,000.  The  publications  of  all  or  nearly  all  the  missionary 
societies  in  China  have  been  issued  from  this  press,  also  those 
of  the  American  and  the  British  and  Foreign  Bible  vSocieties 
and  the  various  Tract  Societies.  In  short,  Chinese  Christian 
literature,  both  in  its  wider  and  stricter  meaning,  to  a  large 
extent,  bears  the  imprint  of  the  'American  Presbyterian  Mis- 
sion Press. '  " 

Stnnmary  of  Resttlts, 

"  In  May  of  last  year  the  Synod  of  China,  which  meets  once 
in  five  years,  convened  at  Shanghai.  The  statistics  presented 
to  the  meeting  of  the  Synod  give  most  interesting  indications 
of  the  development  of  the  work.  In  the  five  years  that  have 
passed  3,173  have  been  added  to  the  church  on  examination. 
The  last  Synod  reported  a  membership  of  3,632;  the  present 
Synod  5,938.  The  net  additions  to  the  five  Presbyteries,  Can- 
ton, Ningpo,  Peking,  Shanghai,  and  Shantung,  have  been  as 
follows: 

Canton. .  .  .558,  an  increase  of  about  115  per  cent. 
Ningpo. .  . .  137,  "  "  20         " 

Peking.  ...  185,  "  "          150  " 

Shanghai..  116,  "  "  66 

Shantung..  292,  "  "  11  " 

4.   Missions  in  India. 

India  may  justly  be  regarded  as  the  most  important  field  of 
modern  missions.  It  stands  for  almost  three  hundred  million 
of  the  most  highly  civilized  and  keenly  intellectual  of  all  the 
pagan  peoples,  and  is  at  once  a  stronghold  of  Mohammedanism 


68o  THE    KINGDOM    OF    GOD    IN    AMERICA. 

whose  great  Mogul  center  is  at  Delhi,  of  Brahmanism  with  its 
almost  impregnable  system  of  caste,  and  of  Buddhism,  or  Re- 
formed Brahmanism,  with  its  mystical  and  ascetic  faith  and 
cult.  These  millions  are  mainly  under  the  government  of  Great 
Britain.  As  already  seen,  India  was  one  of  the  earliest  fields 
entered  by  Presbyterian  missionaries,  the  Western  Foreign 
Missionary  Society  having  sent  out,  in  1833,  Rev.  Messrs.  Wil- 
liam Reed  and  John  C.  Lowrie  (afterward  for  almost  fifty  years 
secretary  of  the  Presbyterian  Board)  and  their  wives,  to  estab- 
lish a  mission  in  North  India  in  order  to  open  the  way  for  the 
Gospel  northward  toward  Central  Asia.  These  missionaries 
established  a  station  at  Lodiana,  and,  with  two  other  companies 
sent  out  later,  passed  under  control  of  the  Presbyterian  Board 
of  Foreign  Missions  on  its  organization  in  1837.  Concerning 
the  general  condition  of  the  field  in  1894,  the  Annual  Report  of 
the  Board  says : 

"  The  outlook  in  India  to-day  is  full  of  promise.  There  is 
not  wanting  opposition  to  Christianity,  organized,  well-defined, 
persistent,  but  the  character  of  this  opposition  is  rapidly  chang- 
ing. The  old  faiths  are  taking  on  new  forms  and  adopting 
new  measures  borrowed  from  the  Christian  propaganda.  There 
is  now  a  new  Hinduism  and  a  new  Islam.  Both  have  changed 
front  for  the  purpose  of  meeting  and  counteracting  the  aggres- 
sive force  of  Christianity,  seconded  by  Western  science  and 
literature.  Indeed,  it  is  this  force  from  without  which  has 
compelled  this  change  in  the  old  ethnic  faiths.  One  of  the 
most  eminent  Mohammedans  in  India  is  quoted  by  Dr.  George 
Smith,  in  his  recent  lectures  on  'The  Conversion  of  India,'  as 
saying:  'To  me  it  seems  that  as  a  nation  and  a  religion  we  are 
dying  out.  .  .  .  Unless  a  miracle  of  reform  occurs  we  Moham- 
medans are  doomed  to  extinction,  and  we  shall  have  deserved 
our  fate.  For  God's  sake,  let  the  reform  take  place  before  it  is 
too  late.'  Another  Mohammedan  wrote  a  book  for  the  purpose 
of  assisting  'the  Moslems  of  India  to  achieve  intellectual  and 
moral  regeneration  under  the  auspices  of  the  great  European 
Power  that  now  holds  their  destinies  in  its  hands.'  The  out- 
come of  all  this  is  a  'revolution,  silent,  subtle  and  far-reaching,' 
which  is  gradually  transforming  society  and  creating  no  little 
alarm  among  the  leaders  of  the  faiths,  who  in  their  blind  fury 
sometimes  excite  their  unthinking  followers  to  mob  violence, 
as  recently  in  Bombay.  It  galls  them  to  see  the  position  to 
which  native  Christians  have  already  been  advanced,  especially 
in  Government  service,  a  service  hitherto  monopolized  largely 
by  Brahmans  and  Mohammedans." 

Of  this  great  field  with  its  vast  work  only  the  briefest  sketch 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  68l 

can  be  given.  The  Presbyterian  missions  in  India  include  the 
Lodiana,  Farukhabad,  and  Western  India  Missions. 

The  Lodiana,  or  North  India  Mission,  has  now  its  center 
at  Lahore,  the  political  capital  of  the  Punjab,  1,225  niiles  north- 
west of  Calcutta.  Here  the  Christian  College 
Nor  ndia.  ^^^  ^-^^  Punjab  is  situated  and  "is  becoming  in- 
creasingly a  recognized  power  for  good  in  the  Punjab."  Its 
stations— Lahore,  Ferozepore,  Hoshyapore,  Julundar,  Lodiana, 
Ambala,  Sabathu,  Dehra,  Woodstock,  Saharanpur — with  their 
various  agencies  and  outstations,  command  a  region  several 
hundred  miles  in  diameter,  which  is  a  great  center  of  Hindu 
and  Mohammedan  influence  and  the  gateway  to  Central  Asia. 

The  Farukhabad,  or  Central  India,  Mission  began  in  1836  at 
Allahabad,  "The  City  of  God"— a  Mohammedan  name  given 
to  it  by  the  Mogul  Emperor  Akbar — at  the  junc- 
tion of  the  two  sacred  rivers,  the  Jumna  and  the 
Ganges,  by  Rev.  James  McEwen  and  his  wife,  who  went  out 
with  the  second  company  sent  by  the  Western  Foreign  Mission- 
ary Society.  Allahabad  is  "  one  of  the  most  revered  spots  in 
India,  where  hundreds  of  thousands  of  pilgrims  annually  gather 
during  the  great  mela,  or  fair,  to  bathe  in  the  sacred  stream." 
The  central  station  of  the  Farukhabad  mission  is  now  Futti- 
garh-Farukhabad — the  former  the  civil  station,  and  the  latter 
the  native  city — 733  miles  northwest  of  Calcutta.  These  mis- 
sions reach  out  and  take  within  the  circle  of  their  influence  the 
central  stronghold  of  Mohammedanism  in  India,  whose  sacred 
city  is  Delhi,  a  little  farther  up  the  Ganges.  The  other  stations 
besides  Farukhabad-Futtigarh,  are  Fatehpur,  Mainpuri,  Eta- 
wah,  Morar,  Jhansi,  and  Allahabad. 

The  Western  India  Mission  was  commenced  at  Kolhapur, 

Western  200  miles  southeast  of  Bombay,  in  1853,  and 
India.  came  under  the  care  of  the  Presbyterian  Board  in 

1870.  It  embraces  the  Kolhapur,  Panhalla,  Sangli,  Ratnagari, 
and  Miraj  stations. 

Summary  of  Restdts. 
The  tangible  results  of  the  sixty  years  of  Presbyterian  mis- 
sions in  India  may  be  summed  up  in  the  Synod  of  India,  with 
its  Presbyteries  of  Allahabad,  Farukhabad,  Kolhapur,  Lahore, 
and  Lodiana,  with  their  27  churches,  399  ministers  and  Chris- 
tian workers,  1,795  communicants,  4,243  Sabbath-school  schol- 


682  THE    KINGDOM    OF    GOD    IN    AMERICA. 

ars,  and  8,209  boarding,  and  day-pupils.  The  more  important 
results  remain  for  the  future  to  reveal.  It  has  been  a  death- 
grapple  of  more  than  half  a  century  with  Mohammedanism, 
Buddhism,  Brahmanism,  caste,  and  the  fearful  superstition, 
vice,  and  cruelty  which  these  have  fostered,  and  which,  until 
the  great  Sepoy  rebellion  of  1857,  they  were  helped  to  foster  by 
the  heathen  educational  policy  of  the  East  India  Company.  It 
has  been  a  continuous  conflict  with  the  hoary  systems  of  error 
that  had  been  intrenched  in  the  minds  of  the  Hindu  for  twenty- 
five  centuries.  By  the  testimony  of  the  best  authorities,  all 
these  traditions  and  systems  are  crumbling  and  giving  way 
before  the  truths  of  the  Gospel,  and  the  promise  is  of  great 
things  in  the  near  future.  Already  there  are  more  than  300,000 
communicants  in  the  various  Protestant  churches  in  India,  and 
the  number  is  coming  to  increase  with  vastly  greater  rapidity. 

Missionary  Martyrs  and  Scholars. 

The  work  of  the  Presbyterians  has  been  almost  exclusively 
among  the  higher  classes;  and  in  this  way  it  has  had  much  to 
do  with  bringing  on  the  disintegrating  process.  It  has  fur- 
nished its  quota  of  scholars  and  martyrs,  sometimes  combining 
both  characters  in  a  single  person. 

The  group  of  missionaries  at  Futtigarh  were  overtaken  by 
the  storm  of  the  Sepoy  rebellion  in  1857.  Rev.  David  E. 
The  Futti-  Campbell,  his  wife,  and  their  two  youngest  chil- 
garh  Martyrs,  dren  (the  oldest  being  absent  from  home  at  the 
time,  and  thereby  saved) ;  Rev.  John  E.  Freeman,  Mrs.  Free- 
man, and  their  younger  children  (the  eldest,  now  Rev.  John  N. 
Freeman,  D.D.,  of  Denver,  being  absent  in  this  country  at 
school,  and  thus  being  saved);  Rev.  Albert  O.  Johnson  and 
Mrs.  Johnson ;  and  Rev.  Robert  M.  McMullin  and  Mrs.  Mc- 
Mullin — were  led  to  seek  safety  by  trying  to  reach  Allahabad, 
a  British  station  250  miles  lower  down  on  the  Ganges,  Leav- 
ing their  bungaloes  they  float  in  boats  down  the  Ganges.  Their 
fate  is  related  by  Mr.  Rankin  in  his  "  Handbook  of  Incidents:" 

"  They  have  written  their   last   messages  to  dear  ones  at 

home.      'What  is  to  become  of  us  and  of  the  Lord's  work  in  this 

Dying  land, '  writes  one, 'we  can  not  tell ;  but  God  reigns, 

Heroism.  and  in  Him  will  we  rejoice. '  And  the  tone  and 
spirit  of  this  letter  characterize  the  correspondence  of  them 
all.  And  now  their  passage  down  the  river  is  arrested  by  the 
guns  of  the  enemy.     They  bring  their  boats  to  land,  throw 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  683 

away  their  carnal  weapons,  and  gather  in  a  praying  circle. 
Mr.  Freeman  offers  prayer,  reads  a  portion  of  Scripture,  makes 
remarks,  and  then  they  sing  a  hymn.  Mr.  Campbell  follows 
with  remarks  and  prayer,  and  another  hymn  is  sung.  Then 
the  Sepoys  advance  upon  them.  They  are  tied  together  two 
and  two.  Mr.  Campbell  carries  in  his  arms  one  of  his  children  ; 
a  friend  among  their  English  fellow  captives  carries  the  other. 
They  are  permitted  to  lie  down  at  night,  suffering  from  want 
The  Well  of  of  food  and  water.  In  the  morning  the  Prince  of 
Cawnpore,  Bithoor,  whose  captives  they  are,  sends  carriages 
for  the  ladies,  and  on  their  reaching  Cawnpore  all  are  merci- 
lessly shot  by  his  order,  and  their  bodies  cast  into  a  well. 

"  Nana  Sahib — and  I  need  no  epithet  to  paint  his  character 
— that  Maharetta  name  is  a  word  of  significance  which  no  Eng- 
A  Human       lish    can    express — Nana    Sahib,    the    Prince   of 
Fiend.  Bithoor,  was  an  educated    East  India  gentleman 

of  pleasing  address  and  polished  manners,  the  true  type  of 
Anglo-India  civilization.  Army  officers  and  civilians  and  their 
families  felt  honored  in  being  invited  guests  at  his  sumptuous 
entertainments.  He  was  trained  in  the  government  institu- 
tions, where  the  Koran  and  Shasters  are  text-books  taught  by 
professors  of  Oriental  literature,  and  from  which  the  Bible  and 
Christian  instruction  are  excluded  that  the  East  India  policy  of 
neutrality  might  be  maintained.  Behold  the  product  of  that 
policy  in  Nana  Sahib,  the  deceiver  and  betrayer  of  scores  of 
England's  confiding  sons  and  daughters,  the  murderer  of  our 
beloved  missionaries,  their  wives  and  little  ones!" 

Rev.  Isidor  Loewenthal,  who  went  out  to  India  in  1855^ 
was  both  scholar  and  martyr.  He  was  a  converted  Polish  Jew 
Isidor  and  a  man  of  extraordinary  gifts  and  attainments. 

Loewenthal.  In  1857  he  established  himself  at  Peshawur,  on 
the  borders  of  Afghanistan,  in  order  to  prepare  for  giving  the 
Gospel  to  the  Afghans.  He  was  doubtless  the  most  remarkable 
scholar  ever  sent  to  the  mission-field  by  the  Presbyterian  Board. 
The  following  passage  touches  only  superficially  upon  his  work 
at  Peshawur: 

"  His  extraordinary  linguistic  talents  and  acquisitions  seemed 
to  fit  him  for  missionary  work  for  the  Afghans,  many  of  whom 
live  in  that  city,  while  considerable  numbers  of  them  visit  it 
for  the  purpose  of  trade.  Mr.  Loewenthal  finished  the  impor- 
tant work  of  translating  the  New  Testament  into  the  Pushto 
language;  he  also  employed  his  pen  in  other  useful  labors,  and 
was  engaged  in  preaching  as  opportunity  offered ;  but  he  was 
removed  from  his  v;ork  in  a  distressing  manner.  He  was  shot 
in  his  garden  at  an  early  hour  b}^  his  watchman,  who  mistook 
him  in  the  darkness  for  a  robber;  thus  died,  April  27,  1864,  one 
of  the  most  gifted  men  in  our  ministry. 


684  THE    KINGDOM    OF    GOD    IN    AMERICA. 

"  It  is  a  painful  memory,  that  about  a  month  before  this, 

March  24,  the  Rev.  Levi  Janvier,  D.D.,  long  a  devoted  and 

Dr.  Levi         esteemed  member  of  the  Lodiana  Mission,  was 

Janvier.  also  taken  to  his  rest  in  a  violent  way,  having 
been  struck  down  by  a  fanatical  Sikh.  These  were  the  only 
instances  of  death  by  violence  among  the  missionaries  excepting 
those  which  took  place  in  the  time  of  the  mutiny  of  the  Sepoys." 

The  work  begun  by  Mr.  Loewenthal  is  being  carried  on  by 
the  English  Episcopal  Church  Missionary  Society,  who  are 
using  the  key  to  the  Afghan  mind  provided  by  his  labors. 

But  perhaps  the   greatest  gift   of   American    Presbyterian 

scholarship  to  India  is  to  be  found  in  the  work  of  Rev.  Dr. 

Dr.  S.  H.       Samuel  H.  Kellogg  for  and  through  the  Hindi 

Kellogg.  language.  Dr.  Kellogg,  who  went  out  as  a  mis- 
sionary in  1864,  published,  in  1876,  "A  Grammar  of  the  Hindi 
language,  in  which  are  treated  the  Standard  Hindi  Braj,  and 
the  Eastern  Hindi  of  the  Ramayan  of  Tulsi  Das,  also  the  Col- 
loquial Dialects  of  Marwar,  Kumaon,  Avadh,  Baghelkhand, 
Bhojpur,  etc.,  with  Copious  Philological  Notes."  This  work 
sets  forth  fully  every  dialect  of  the  Hindi  which  has  a  literature, 
and  was  at  once  pronounced  by  competent  authorities — Monier 
Williams,  Max  Miiller,  Fitzedward  Hall,  and  many  others — as 
a  work  of  great  learning  and  thoroughness  and  of  immense 
value.  It  was  at  once  adopted  by  the  "  Board  of  Examiners  for 
the  India  Service. "  An  eminent  Hindi  scholar  in  her  Majes- 
ty's Civil  Service,  in  a  review  in  The  Pioneer^  a  daily  paper 
published  in  Allahabad,  said: 

"  We  look  upon  this  work  as  the  most  important  contribu- 
tion to  Oriental  philology  that  has  been  made  by  any  scholar 
writing  in  India  for  many  years  past.  It,  in  fact,  opens  out  a 
line  of  country  of  immense  interest  and  extent  that  has  been 
hitherto  almost  absolutely  untrodden  by  the  general  European 
student.  Yet,  tho  Dr.  Kellogg  has  had  no  predecessor  on 
whose  foundations  to  build,  and  has  had  himself  to  collect  all 
the  materials  for  the  work,  his  design  is  so  admirably  carried 
out,  so  well  based  on  sound  research,  and  so  finished  in  all  its 
details  that  it  is  not  likely  to  require  any  additions  or  correc- 
tions of  the  slightest  importance,  but  will  remain  a  permanent 
monument  of  its  compiler's  scholarship,  and  the  one  standing 
authority  on  the  subject  of  which  it  treats." 

The  importance  of  this  contribution  to  Indian  learning  will 
appear  from  the  fact  that  Hindi  is  the  language  of  one  fourth 
of  the  300,000,000  people  of  India,  in  short,  of  the  people  who 
have  shaped  the  thinking  of  almost  half  the  inhabitants  of  the 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  685 

globe.     In  all  the  great  centers  of  Hindu  faith  in  North  India, 
Hindi  is  the  language  of  the  great  mass  of  the  population. 

It  was  at  the  time  a  cause  of  great  regret  that  Dr.  Kellogg 
was  obliged  to  leave  the  India  mission  soon  after  the  publica- 
tion of  his  great  work.  Later  developments,  however,  have 
shown  this  to  be  a  most  marked  providence.  Of  the  fifteen 
years  of  his  residence  in  this  country,  ten  or  more  were  spent 
in  thorough  exegetical  and  dogmatic  study  of  the  Scriptures,  as 
professor  of  theology  in  a  leading  Presbyterian  Theological 
Seminary   (Western   Theological    Seminary,   Alleghany,   Pa.), 

The  Bible  in    and  much  time  given  to  a  revision  of  his  Hindi 
Hindi.  Grammar    (two  additional  dialects  having  been 

treated).  All  this  seems  clearly  a  special  preparation  of  God 
for  the  great  task  of  his  life  in  India,  to  which  he  returned  in 
1893,  at  the  call  of  the  various  Boards  and  Churches  engaged 
in  mission  work  in  that  land,  to  preside  over  the  translation  and 
revision  of  the  Bible  in  Hindi, — a  task  on  which  he  is  now 
engaged  in  Allahabad.  It  would  not  perhaps  be  too  much  to 
pronounce  this  the  most  important  work  to  which  any  mission- 
ary in  India  was  ever  called.  Dr.  Kellogg's  case  also  furnishes 
Debt  of        another   confirmation  of   the  admission  of   Max 

Learning  to     Miiller,  that  modern  philology,  in  its  application 
Missions.       to  the   languages  of   the  heathen  nations,  would 
have  had  but  the  slenderest  basis  possible  without  the  contri- 
butions of  Christian  missionaries. 

5.   Korea  Mission. 

The  Presbyterian  Board  began  its  work  in  Korea  at  Seoul, 
the  capital,  in  1874.  Americans  everywhere  are  interested  in 
the  unexpected  opening  of  the  Hermit  Nation  to  the  Gospel, 
and  familiar  with  the  story  of  the  war  of  Japan  with  China 
which  has  already  wrought  such  a  complete  revolution  in  Korea. 
The  translation  of  the  New  Testament,  made  by  Rev.  Mr.  Ross, 
of  Moukdon,  North  China,  is  in  current  use  by  the  missionaries. 
Rev.  Dr.  H.  G.  Underwood,  of  the  Presbyterian  Board,  is  en- 
gaged in  translating  the  Old  Testament. 

The  mission  now  occupies  Seoul,  Fusan,  Geusan,  Pyeng 
Yang — ^four  well-selected  and  strategic  stations  for  the  occupa- 
tion of  the  country,  all  being  situated  on  or  near  the  coast.  They 
are  favorable  points  of  departure  from  which  to  penetrate  the 
different  districts  north  and  south,  in  the  east  and  on  the  west. 


686  THE    KINGDOM    OF    GOD    IN    AMERICA. 

6.   Mission  in    Japan. 

Japan  has  been  recognized  for  years  as  advancing  the  most 
rapidly  in  civilization  of  all  the  nations  of  the  East.  The  war 
Great  with  China  has  just  brought  it  into  prominence 

Prominence,  as  the  great  militar)*  and  naval  power  of  the 
East,  destined  to  play  a  dominant  part  in  deciding  the  destinies 
of  Eastern  Asia.  All  this  enhances  the  importance  of  the  work 
of  the  Christian  Church  in  evangelizing  its  40,000,000  of  people 
— equaling  the  population  of  Great  Britain  and  Ireland. 

The  past  year  and  more  in  Japan  has  naturally  been  a 
period  of  disquiet  and  reaction,  but  it  is  to  be  hoped  that  Provi- 
Educational  dence  will  overrule  the  unrest  for  the  advance- 
Reaction,  ment  of  Christ's  Kingdom.  Some  features  of  the 
educational  work  in  Japan  are  greatly  to  be  deplored.  It  was 
begun  with  the  establishment  of  an  admirable  system  of  insti- 
tutions covering  the  empire,  under  the  direction  of  a  Presby- 
terian Christian  educator;  but  subsequently  certain  shallow 
scientific  teachers  undermined  the  influence  of  the  earlier 
teachers  and  displaced  them,  and  did  their  utmost  to  discredit 
Christianity.  Hence  the  reaction,  that  would  doubtless  have 
come  in  any  event,  has  to  some  extent  at  least  been  intensified, 
and  has  needed  the  best  efforts  of  the  missionaries  to  meet  and 
resist  it. 

The  Missions  of  the  Presbyterian  Board  in  Japan  embrace 
the  Eastern  Japan  Mission  and  the  Western  Japan  Mission. 

The  Eastern  Japan  Mission  is  carried  on  from  Yokohama 
and  Tokyo,  the  capital  of  Japan.  The  work  was  begun,  in  1859, 
at  Yokohama,  by  Rev.  Dr.  J.  C.  Hepburn,  but  it  was  ten  years 
before  the  work  of  extension  was  begun,  and  twenty  years  be- 
fore it  was  begun  on  any  large  scale. 

The  Western  Japan  Mission  embraces  the  stations:  Kana- 
zawa  (occupied  in  1879),  Osaka,  Hiroshima,  Kyoto,  Yamaguchi, 
Fukui. 

Several  years  since  the   Presbyterian  missionaries  of   the 

Presbyterian  Foreign  Board  united  with  those  of  the  Reformed 

"  The  United     Church  and  other  churches  of  Presbyterian  polity. 

Church."  to  form  one  Presbyterian  body  to  be  known  as 
"The  United  Church  of  Christ  in  Japan."  In  consequence  of 
this  union,  the  churches  and  work  of  the  Presbyterians  are 
reported  in  connection  with  that  body.     In  1894  "The  United 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  687 

Church"  reported,  in  Japan,  82  outstations,  92  churches  with 
9,652  communicants,  of  whom  782  were  added  during  the  year; 
53  Japanese  ministers,  and  103  Japanese  licentiates.  The  con- 
tributions for  the  year  were  $8,436.96. 

"  Of  the  above  summary  about  one  half  may  be  fairly 
credited  to  the  Presbyterian  Church  (North),  as  it  furnishes 
about  half  the  missionaries  and  half  the  funds  provided  by  the 
foreign  missionar}'  societies  cooperating  with  the  'Church  of 
Christ  in  Japan.'  " 

But  Japan's  principal  debt  to  the  Presbyterian  Board  of 
Foreign  Missions  is  that  due  for  what  it  has  done  for  its  litera- 
A  Monumental  ture  and  civilization,  largely  through  the  labors 

Work.  of  Rev.  Dr.  James  C.  Hepburn.  He  had  been 
sent  out,  with  his  wife,  to  Singapore,  in  1841,  with  the  ultimate 
purpose  of  establishing  a  mission  in  Siam ;  but  circumstances 
decided  that  it  was  best  for  him  to  go  to  China,  and  in  1845  he 
helped  establish  the  Mission  at  Amoy.  In  1859  he  was  trans- 
ferred to  Yokohama,  to  prosecute  and  complete  the  "Japanese 
and  English  Dictionary,"  for  which  he  had  long  been  preparing. 
That  dictionary  was  issued  by  the  Presbyterian  press  of  the 
Foreign  Board  in  China,  and  was  at  once  accepted  by  scholars 
over  the  world  as  a  great  and  authoritative  work.  It  opened  at 
a  critical  moment  the  treasures  of  modern  Christian  science 
and  civilization  to  the  Empire  of  Japan. 

7.    Missions  in    Persia. 

The  missionary  work  in  Persia  was  begun  by  the  American 
Board  in  1835  at  Oroomiah,  Western  Persia,  480  miles  north- 
west of  Teheran,  the  capital,  among  that  interesting  people 
the  Nestorians.  A  great  revival  soon  occurred  which  gave  this 
work  a  special  place  in  the  heart  of  the  Christian  Church.  This 
mission  was  transferred  to  the  Presbyterian  Board  in  187 1,  after 
the  reunion  of  the  Old-School  and  New-School  bodies;  since 
which  time  the  mission-field  has  been  widely  extended  in  both 
Western  and  Eastern  Persia. 

The  Western  Persia  Mission  embraces  the  stations  of  Oroo- 
miah, Tabriz,  Salmas,  and  Mosul.     Oroomiah,  the  station  first 

Western       occupied  in   1835,  "is  a   walled  city  with  seven 

Persia.  gates  and  a  moat.  It  stands  some  twelve  miles 
from  the  western  shore  of  Lake  Oroomiah,  at  an  elevation  of 
4,400  feet  above  the  sea-level.     Its  population  is  between  30,000 


688  THE    KINGDOM    OF    GOD    IN    AMERICA. 

and  40,000,  mainly  Moslems,  but  with  a  considerable  number 
of  Nestorian,  Jewish,  and  Armenian  families.  It  was  here 
where,  almost  sixty  years  ago.  Protestantism  was  first  introduced 
to  Persia  by  American  missionaries,  and  it  is  still  the  strongest 
station  connected  with  our  mission." 

Oroomiah  College  and  Fiske  Seminary  have  become  historic 
institutions.  The  college  reported  in  1894  a  total  enrolment 
for  the  year  of  173  students,  distributed  as  follows:  theological, 
18;  medical,  6;  college  proper,  65;  industrial,  10;  preparatory, 
64;  irregular,  10.  Fiske  Seminary  reported  a  roll  of  194  girls, 
in  the  various  departments,  as  follows:  seminary  proper,  56; 
preparatory,  39;  primary,  43;  kindergarten,  56.  Of  these  81 
were  boarders. 

The  Eastern  Persia  Mission  has  two  central  stations,  Tehe- 
Eastern  ran,  the  capital  of  Persia,  occupied  in  1872,  and 
Persia.  Hamadan,  200  miles  to  the  southwest  of  Teheran* 

occupied  in  1880. 

Mission  work  was  originally  begun  in  Persia  with  a  view  to 
the  regeneration  of  the  degenerate  Armenian  Christians;   but 
The  it  was  "  abandoned  after  a  faithful  experiment, 

Armenians,  and  the  missionaries  regard  the  attitude  of  the 
Armenians  as  exceedingly  discouraging."  The  work  as 
recently  renewed  in  Teheran  is  scarcely  more  hopeful.  The 
absence  of  religious  toleration  in  Persia,  and  the  almost  impos- 
sibility which  a  converted  Mohammedan  finds  in  obtaining  a 
living,  stand  well-nigh  insuperably  in  the  way  of  evangelizing 
the  Moslem. 

Persian  Character. — That  the  Persians  with  whom  the 
missionaries  have  to  do  are  not  the  civilized  and  soft-mannered 
people  that  many,  influenced  by  poetry  and  novels,  imagine 
them  to  be,  will  appear  from  the  following  extracts  of  the 
martyr-record  of  the  last  Annual  Report  of  the  Presbyterian 
Board: 

"  The  past  year  in  this  mission  has  added  a  sad  yet  inspiring 
chapter  to  the  history  of  martyrology.     Two  noble  men,  a  con- 
Persian         verted  Mohammedan  and  a  converted  Armenian, 
Martyrs.        in  circumstances  of  the  most  barbarous  cruelty, 
have  sealed  their  testimony  for  Jesus  with  their  blood. 

"  The  first,  Mirza  Ibrahim,  was  brought  to  Christ  two  or 
three  years  since  at  Khoi,  one  of  our  outstations,  and  immedi- 
ately after  his  public  baptism  became  the  victim  of  bitter  per- 
secution.    He  was  arrested  and  thrown  into  prison  in  Oroomiah, 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  689 

with  a  chain  about  his  neck  and  his  feet  made  fast  in  the 
stocks,  simply  because  he  would  not  renounce  Christianity. 
The  whole  city  was  in  an  uproar.  Themobgath- 
Mirza  Ibrahim.  ^^^^  ^^  ^^^  prison  gates  loudly  demanding  his 
death.  To  avoid  violence,  the  authorities  sent  Ibrahim  under 
a  military  escort  to  Tabriz,  with  a  view  of  bringing  him  before 
the  highest  tribunal  of  the  province,  and  there  he  was  cast  into 
the  inner  prison  with  the  vilest  of  criminals.  Throughout  his 
imprisonment,  both  in  Oroomiah  and  Tabriz,  he  affectionately 
but  loudly  proclaimed  the  truth  as  it  is  in  Jesus.  One  night  his 
fellow  prisoners,  after  talking  of  the  religion  of  Christ  and  that 
of  Mohammed,  declared  that  if  Ibrahim  would  not  pronounce 
Jesus  false  and  Ali  (the  Persian's  most  venerated  mediator) 
true,  they  would  choke  him  to  death.  With  a  faith  as  constant 
as  it  was  sublime,  he  responded:  'Jesus  is  true;  choke  if  you 
will.'  Twelve  of  the  base  criminals  successively  choked  him 
until  at  times  he  lost  consciousness.  He  died  within  a  day  or 
two  in  the  triumph  of  hope,  having  first,  however,  been  removed 
to  the  upper  prison,  where  Dr.  Vanneman,  the  missionary 
physician,  was  permitted  to  attend  him. 

"  The  converted    Armenian   was   Baron   Aghajan,   a   shop- 
keeper in  Oroomiah.      Report  of  a  groundless  charge  against 
Baron  him  having  been  circulated  in  one  of  the  mosques 

Aghajan.  of  the  city,  an  order  was  given  for  an  attack.  A 
howling  mob  of  dervishes,  young  mullahs,  students,  and  others 
rushed  to  his  shop.  He  was  seized  and  most  inhumanly  beaten, 
then  dragged  along  the  streets  to  the  Juma  Masjid  (mosque). 
The  head  mullah,  fearing  that  the  man  would  be  killed,  gave 
him  refuge  in  the  'Bast,'  or  sanctuary  of  the  mosque,  a  place 
universally  recognized  as  one  of  safety.  But  the  mob  was 
thirsting  for  his  blood.  The  doors  of  the  mosque  were  beaten 
in,  and  poor  Aghajan  was  dragged  out.  He  was  offered  life  if 
he  would  pronounce  the  Kalema  Shahadat  or  Moslem  creed. 
On  refusing,  he  was  instantly  thrust  through  with  daggers,  a 
rope  was  tied  around  his  neck,  his  body  was  dragged  through 
the  streets  and  then  thrown  into  a  filthy  pond  near  the  city 
gates. 

"  Even  our  American  missionaries  have  not  escaped  per- 
sonal violence.  During  the  summer,  when  our  Mosul  mission- 
Persecuted  aries  were  in  the  mountains.  Miss  Anna  Melton, 
Americans.  while  visiting  Daree,  one  of  the  Christian  villages 
near  Amadia,  was  brutally  assailed  while  asleep  in  her  tent, 
which  was  pitched  on  the  roof  of  a  house.  Happily  she  escaped 
with  her  life,  altho  badly  bruised  and  greatly  shocked. 

"To  these  outbursts  of  violence  on  the  part  of  the  populace 
must  be  added  the  robbery  of  the  Rev.  E.  W.  St.  Pierre,  of  our 
Oroomiah  Station,  which  occurred  between  his  house  and  the 
college,  he  being  stripped  of  his  clothing  except  imderwear,  and 
threatened  with  instant  death." 
44 


690  THE    KINGDOM    OF    GOD    IN    AMERICA. 


8.  Missions  in  Farther  India. 

The  Presbyterian  Missions  in  Farther  India  embrace  that  of 
Siam  in  the  South,  and  that  among  the  Laos  in  the  North,  of 
the  peninsula. 

The  Mission  in  Siam  dates  back  to  the  temporary  occupation 

_.       _,.    .        of  Bangkok,  from  1840  to  1844,  or  to  its  perma- 
Siam  Mission.  *="         '.        .         ^  ^,    ^    , -,  .  r     ^ 

nent  occupation  m  1847.      ine  neld  is  one  of  the 

most  arduous  mission-fields  in  the  world.     The  Annual  Report 

for  1894  thus  states  this  fact: 

"  The  people  of  the  country  are  so  weak  and  characterless  as 
to  call  for  a  larger  faith  in  God's  promises  than  is  demanded  in 
almost  any  other  land.  There  can  be  scarcely  any  more  potent 
proof  of  the  divinity  of  the  Christian  faith  than  the  thorough 
conversion  of  a  real  Burman  or  a  Siamese." 

The  work  is  carried  on  from  three  principal  stations:  Bang- 
kok, the  capital;  Petchaburee,  on  the  Gulf  of  Siam,  85  miles 
southwest  of  Bangkok,  occupied  in  1861;  Rutburee,  some  dis- 
tance west  of  Bangkok,  occupied  in  1889.  All  the  usual  agen- 
cies, evangelistic,  educational,  and  medical,  are  employed.  In 
spite  of  the  difficulties  there  are  some  notes  of  present,  and 
some  indications  of  future,  progress. 

The  mission  among  the  Laos  has  been  as  encouraging  as 
that  among  the  Siamese  has  been  discouraging.  It  was  opened 
in  1876  by  the  occupation  of  Chiengmai,  on  the 
ission.  ]y[aah-Ping  River,  500  miles  north  of  Bangkok. 
The  missionary  work  is  carried  on  from  four  central  stations: 
Chiengmai;  Lakawn,  occupied  in  1885;  Lampoon,  occupied 
in  1891;  Muang-Praa,  occupied  in  1893.  At  the  annual  meet- 
ing of  the  mission  an  appeal  was  sent  for  more  laborers,  in 
view  of  the  past  successes  and  the  indications  of  greater  coming 
victories.  At  the  opening  of  1890  the  total  church-membership 
was  585  ;  in  five  years  it  had  grown  to  1,590. 

9.  Missions  in   South  America. 

Missions  are  carried  on  by  the  Presbyterian  Board  among 
the  Portuguese-speaking  Roman  Catholic  inhabitants  of  Brazil, 
and  among  the  Spanish-speaking  inhabitants  of  Chile  and 
Colombia. 

The  Brazil  Mission  is  carried  on  from  six  principal  stations: 
Rio  de  Janeiro,  the  capital,  occupied  as  a  station  in  i860;  East 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  69 1 

Rio,  60  miles  east  of  the  capital,  occupied  in  1891 ;    San  Paulo, 
300  miles  west-southwest  of  Rio,  occupied  in  1863;  Curityra,  300 

The  Brazil  miles  southwest  of  San  Paulo;  Bahia,  735  miles 
Mission.  northeast  of  Rio;  Larangeiras,  north  of  Bahia. 
The  stations  thus  occupied  reach  across  the  country  for  1,500 
miles,  and  open  the  way  to  a  large  portion  of  its  14,000,000 
inhabitants.  A  vast  influence  has  been  exerted  by  the  mis- 
sionaries upon  the  inhabitants  of  the  young  republic,  and  the 
outlook  is  exceedingly  hopeful. 

In  1888  the  Northern  Presbyterian  Mission  joined  hands 
with  that  of  the  Southern  Presbyterian  Church,  which  had  been 
engaged  in  the  work  about  fifteen  years,  and  the  Synod  of 
Brazil  was  formed,  consisting  of  four  Presbyteries.  The  Synod, 
at  its  second  meeting,  held  in  1891,  reported  that  there  were  65 
churches,  with  an  adult  membership  of  3,780,  besides  2,228 
baptized  children. 

The  stations  of  the  Chile  Mission  stretch  nearly  1,000  miles 
along   the  coast.      They   are:    Valparaiso,  the   chief   seaport; 

The  Chile  Santiago,  the  capital ;  Copiapo,  400  miles  north 
Mission.  of  Valparaiso;  Chilian;  Congeption,  300  miles 
south  of  Valparaiso;  and  Tocopilla.  The  year  1894  was  prin- 
cipally signalized  by  the  completion  of  the  Instihito  Jnternacional, 
and  its  passing  under  the  entire  control  of  the  Presbyterian 
Board,  the  Board  assuming  all  financial  responsibility  and  pro- 
viding that  Vae  Jnstihito  should  be  "unqualifiedly  and  aggres- 
sively evangelical  and  evangelistic."  There  was  during  the 
year  an-attendance  of  115  students,  of  whom  40  were  boarders. 
The  missions  in  the  Republic  of  Colombia  embrace  three 
central  stations:  Bogota,  the  capital  of  the  country,  occupied 
The  Colombia  m  1865;  Barranquilla,  occupied  in  1888;  and 
Mission.  Medallin.  Altho  begun  so  long  ago,  the  mis- 
sion, for  various  reasons,  has  not  been  vigorously  pushed. 
Some  of  the  difficulties  of  this  and  similar  fields  may  be  seen 
from  the  following  extract  from  the  Annual  Report  of  the 
Board  of  Foreign  Missions  for  1894: 

"  Reasons  why  missionary  efforts  should  be  carried  on  vigor- 
ously in  this  and  other  Roman  Catholic  countries: 

"  These  people  are  practically  without  the  Gospel,  without 
God,  and  without  hope  either  for  this  life  or  the  world  to  come. 

"We  never  find  any  one  here  who  has  any  clear  conception 
of  salvation  through  faith  in  Christ  unless  he  has  first  come  in 


692 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


contact  with  some  Christian  teachers.  The  Gospel  is  not 
preached  by  the  priests  to  their  people. 

"  These  poor  people  either  expect  to  save  themselves  or  to 
be  saved  by  the  priests.  With  the  devout  people  of  the  Romish 
Church  here  the  priest,  however  immoral  he  may  be,  stands  in 
the  place  of  Christ  to  His  people,  and  is  Lord  of  their  con- 
science and  the  hope  of  their  eternal  salvation. 

"  The  fruits  of  Romanism  in  this  country  are  simply  terrible. 
According  to  the  little  Spanish  paper  (Conservative)  El  Heraldo 
of  Bogota,  the  births  which  occurred  during  last  month  in 
Bogota  were  as  follows:  Boys,  legitimate  children,  52.  Girls, 
legitimate  children,  57.  Boys,  illegitimate  children,  42. 
Girls,  illegitimate  children,  41.  In  the  country  and  smaller 
towns  the  case  is  far  worse.  Undoubtedly  far  more  than  one 
half,  perhaps  three  fourths,  of  all  the  native  population  in 
Colombia  are  of  illegitimate  birth. 

"  The  Sabbath  is  the  great  day  here  for  bull-fights,  cock- 
fights, horse-racing,  theaters,  excursions,  drinking  and  carous- 
ing. Among  the  quiet  people  it  is  the  great  day  for  visiting. 
Sunday  has  been  the  only  regular  market  day  in  many  places. 
Profanity  is  as  common  among  women  and  children  as  among 
men — among  the  rich  and  refined  as  well  as  among  the  poor 
and  vulgar.  Priests  and  people  all  break  the  third  command- 
ment together.  So  far  as  the  first  and  second  commandments 
are  concerned,  Romanism  in  this  country  is  simply  baptized 
paganism  under  the  name  of  Christianity." 

To  the  vice  of  the  people  is  to  be  added  their  dense  igno- 
rance. Most  of  the  people  can  neither  read  nor  write.  Even 
those  who  are  able  to  read  have  very  vague  conceptions  of  the 
Bible.  "  They  generally  think  that  it  is  a  very  bad  Protestant 
Book,  full  of  deceit  and  lies,  and  more  to  be  feared  than  Satan 
himself." 

10.   Mission  in   Syria. 

The  Mission  in  Syria  was  one  of  those  transferred  to  the 
Presbyterian  Foreign  Board  by  the  American  Board  in  1871. 
It  is  of  peculiar  interest  from  the  close  connection  of  its  field 
with  Bible  lands,  and  from  its  being  in  a  most  important  Mos- 
lem region.  The  work  reaches  Greeks,  Maronites,  Greek  Cath- 
olics, Armenians,  and  Druses;  but  the  Mohammedans  are 
bitterly  hostile  and  almost  inaccessible  to  the  Gospel. 

The  mission  has  five  principal  stations:  Beirut,  occupied 
in  1823;  Abeih,  in  1843;  Tripoli,  in  1848;  Sidon,  in  1851; 
Zahleh,  in  1872.  Being  within  the  limits  of  the  Turkish  Em- 
pire,  the   mission    is   constantly  the   object   of   Mohammedan 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  693 

hatred,  suspicion,  and  interference.  "  The  liberty  which  the 
Gospel  proclaims  has  no  place  in  the  Moslem  faith,  and  it  is 
regarded  as  a  constant  menace  to  a  government  whose  integrity 
depends  in  no  small  measure  on  the  ascendancy  of  Mohamme- 
danism within  the  Empire."  The  agitation  for  the  freedom  of 
Armenia,  aided  by  the  so-called  "Armenian  Patriotic  Com- 
mittee in  Europe,"  has  of  late  seriously  increased  the  Turkish 
hatred  and  opposition.  The  recent  dreadful  massacres  of  Ar- 
menian Christians  have  increased  the  hatred  of  the  Mohamme- 
dans and  seriously  interfered  with  missionary  work  in  all  the 
Orient.  Moreover,  the  dissemination  of  the  Gospel  among 
pagan  Nusairiyeh,  and  among  the  Kurds  and  Circassians, 
threatens  to  deprive  the  Ottoman  army,  made  up  wholly  of 
Mohammedans  and  other  non-Christian  sects,  of  some  of  its 
most  valuable  recruits.  One  result  has  been  the  constant  ham- 
pering of  the  mission-press,  the  principal  agency  for  scattering 
the  Arabic  Bible  and  other  literature  among  the  people  of  the 
Orient.  All  manuscripts  must  be  submitted  for  examination  at 
Constantinople  before  being  printed ;  and  they  are  often  long 
delayed  there  and  sometimes  much  mutilated. 

The  most  important  of  the  Syrian  stations  is  Beirut,  which 
is  the  seat  of  a  theological  seminary,  a  female  seminary,  the 
mission  press,  and  the  Syrian  Protestant  College.  The  mission 
press  has  just  issued  a  new  edition  of  the  English-Arabic  dic- 
tionary, and  has  ready  for  publication  a  Bible  dictionary. 
During  the  year  1894  it  printed  22,952,546  pages  of  various 
works,  of  which  14,215,850  pages  were  Scriptures.  The  Syrian 
Protestant  College  had  21  professors  and  instructors,  and  re- 
ported a  roll  of  240  students,  of  whom  60  were  in  the  medical 
department,  46  in  the  collegiate,  and  134  in  the  preparatory. 

General  Summary  of    Presbyterian    Missions. 

The  facts  that  have  just  been  presented  will  give  an  indica- 
tion of  the  scale  upon  which  and  the  methods  by  which  the 
Presbyterian  Board  of  Foreign  Missions  is  conducting  its  work. 
The  contributions  to  Foreign  Missions — reaching  annually  about 
$1,000,000  (in  1892-1893,  $1,014,504) — place  the  church,  in  pro- 
portion to  its  membership,  easily  at  the  front  of  the  Protestant 
churches  in  the  United  States  in  liberal  giving  for  preaching 
the  Gospel  to  the  world. 


694 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


A  Summary  View,  May   i,  iSgs. 


AFRICA: 
Gaboon  and  Corisco. 
Liberia 


Totals. 


China: 
Canton.... 
Central.... 
Hainan.  .. 
Peking. . . . 
Shantung. 


Totals. 


Chinese  and  Japanese  in 
THE  United  States  : 

Pacific  Coast 

New  York 


Totals 

Guatemala 


ndia: 
Farukhabad  .. . 

Lodiana 

Western  India. 


Japan : 
Eastern  Japan.. 
West  Japan 

Totals 

Korea 

Mexico 

Persia  : 
Eastern  Persia.. 
Western  Persia. 


SlAM: 

Siam 

Laos 

Totals 

South  America  : 

Brazil 

Chile 

Colombia 

Totals 

Syria 

General  totals. 


1823 


583 


Americans. 


Med- 
ical. 


Lay 
Teachers 

and 
Others. 


■^^ 


Commu- 
nicants. 


6,922 


380 


844 


5.563 

5.563 

236 

3,826 

172 
2,666 

2,838 


3.651 

155 

4.194 

2,048 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  695 


SECTION   THIRD. 

Presbyterian  Home  Mission  Work. 

The  following  brief  sketch  of  the  Home  Mission  work  of  the 
Presbyterian  Church  has  been  drawn  chiefly  from  "A  Histori- 
cal Sketch"  prepared  for  the  Assembly  of  the  Centennial  year, 
1876,  and  afterward  brought  down  to  later  date,  by  Dr.  Henry 
Kendall,  so  long  the  honored  Corresponding  Secretary  of  the 
Home  Mission  Board. 

Early  Home  Missioji   Work. 

Our  people  were  among  the  first  settlers  in  this  country, 
for  the  Pilgrims  landing  at  Plymouth  were  thoroughly  Calvin- 
istic — i.e.,  Presbyterian — in  doctrine,  and  more  or  less  imbued 
with  its  order  and  polity,  as  manifested  by  the  presence  and 
influence  among  them  of  such  officers  as  Ruling  Elders,  of 
whom  Elder  Brewster  was  a  noble  specimen.  The  eventful 
struggles  in  the  mother  country,  from  1600  to  1640,  sent  large 
migrations  to  New  England.  Of  the  21,000  landing  during  the 
first  twenty  years  of  the  settlement — from  1620  to  1640 — Mather 
says  that  "  more  than  4,000  were  Presbyterians."  From  1660 
to  1690,  great  numbers  of  our  people  were  compelled  to  flee 
from  England,  Scotland,  Ireland,  Wales,  Holland,  Sweden, 
Denmark,  Germany,  and  Moravia;  and  the  revocation  .of  the 
Edict  of  Nantes  in  1685,  by  Louis  XIV.,  drove  thousands  of 
Huguenots  from  France,  Belgium  and  Switzerland,  to 'New 
England,  New  York,  "the  Jerseys,"  Pennsylvania,  Delaware, 
Maryland,  Virginia,  and  the  two  Carolinas,  and  Georgia.  The 
persecuted  people,  fugitives  for  religion's  sake,  formed  little 
settlements,  which  became  centers  around  which  future  migra- 
tions gathered.  They  maintained  their  religious  life  in  their 
wilderness-homes  by  closet  and  family  worship,  by  catechetical 
instruction,  by  meeting  on  the  Sabbath  for  social  worship, 
prayer,  reading  the  Scriptures,  singing,  conference,  and  exhor- 
tation. Sometimes  their  Sabbaths  were  gladdened  by  the 
missionary  preaching  the  Gospel,  administering  the  sacraments, 
and  in  various  ways  animating  them  to  devout  and  holy  living, 
and  the  godly  training  of  their  children.  Whilst  their  oppor- 
tunities were  few  and  small,  no  people  more  simply  and  truly 
than  they  illustrated  the  "walk  with  God." 

Altho,  before  1690,  many  congregations  had  been  gathered 
in  different  parts  of  the  country,  and  were  served  by  these  self- 
denying  ministers,  yet  they  were  too  widely  and  too  thinly 
scattered  to  form  a  Presbytery.  Indeed,  the  difficulties  and 
dangers  from  the  Indians  and  the  wilderness  prevented  such 


696  THE    KINGDOM    OF    GOD    IN    AMERICA. 

associations.  These  difficulties  and  dangers  will  be  more 
manifest  when  we  remember  that  as  late  as  1690,  many  sav- 
age tribes  inhabited  the  country  between  the  now  great  cities 
of  New  York  and  Philadelphia.  Somewhere  about  1690,  the 
first  Presbyterian  Church  was  gathered  in  Philadelphia.  Be- 
fore or  about  the  same  time,  the  congregations  of  Snow-Hill, 
Pokomoke,  Wicomico,  Rehoboth,  and  Manokin,  were  gathered 
on  the  eastern  shore  of  Virginia  and  Maryland.  Early  efforts 
were  made  to  form  a  Presbytery  out  of  these  scattered  min- 
isters and  congregations,  but  none  was  organized  until  about 
1700  or  1705.  We  have  the  mutilated  Minutes  of  its  meet- 
ings from  1706,  but  the  early  history  with  the  date  and  circum- 
stances of  its  first  gathering  is  lost.  Some  ministers  and  con- 
gregations were  in  existence  before  the  organization,  and  for 
years  were  prevented  from  uniting  in  it  by  the  difficulties 
and  dangers  of  the  country.  Owing  to  the  establishment  by 
the  Penns  of  religious  liberty  in  Pennsylvania,  this  colony 
became  the  home  of  refugees  from  the  old  countries,  and  hence 
the  rapid  growth  of  our  infant  church  in  that  section.  The 
formation  of  the  old  Presbytery  of  Philadelphia  had  no  small 
influence  in  drawing  hither  the  immigrants  from  Scotland  and 
the  North  of  Ireland.  Moved  by  a  missionary  spirit,  their 
ministers  often  followed  their  people  to  the  new  settlements  in 
this  new  land,  and  the  same  compassion  led  them  largely  to  an 
itinerating  work  among  these  scattered  sheep  in  the  wilderness. 
Makemie,  for  example,  in  a  missionary  tour,  came  from 
Pokomoke,  on  the  eastern  shore,  through  Maryland,  Pennsyl- 
vania, "the  Jerseys,"  to  New  York,  about  1700,  where  he  was 
unjustly  and  unlawfully  thrown  into  prison  by  order  of  the 
governor,  Lord  Cornbury,  for  preaching  the  Gospel.  It  is 
enough  to  say  that  his  lordship  found  Makemie  an  inconvenient 
prisoner,  as  Paul  and  Silas  were  to  the  magistrates  at  Philippi, 
and,  like  them,  was  glad  to  led  him  go. 

The  people  of  all  nationalities  awakened  the  compassions 
of  these  ministers.  The  German,  the  Huguenot,  the  Hollander, 
the  Swede,  the  Moravian,  and  the  Welsh,  enjoyed  their  mission- 
ary labors  as  well  as  the  English-speaking  settlers.  They 
preached  the  Gospel  first  to  the  people  along  or  near  the  Atlantic 
coast;  then  advanced  with  the  settlements  to  the  foot  of  the 
Alleghenies;  then,  through  the  gaps  in  the  mountains,  to  the 
new  lands  beyond,  where  now  are  Pittsburg,  Cincinnati,  Nash- 
ville, Lexington,  Memphis,  New  Orleans,  St.  Louis,  Columbus, 
IndianaiDolis;  and  earlier,  and  further  north,  to  Albany,  Troy, 
Schenectady,  Utica,  Rome,  Syracuse,  Auburn,  Geneva,  Roches- 
ter, Buffalo,  Erie,  Cleveland,  Detroit,  Chicago,  and  so  on  to 
the  Mississippi,  the  Missouri,  and  eventually  to  the  Rocky 
Mountains  and  to  the  shores  of  the  great  ocean  beyond.  They 
established  missions  among  the  negroes  and  the  Indians;  send- 
inof  Occum  to  the  tribes  on  Long  Island,  and  later  to  the  Onei- 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  697 

das,  Mohawks,  Senecas,  Cayugas,  and  other  families  of  the 
Iroquois;  and  David  Brainerd,  and  afterward  his  brother  John, 
to  the  Indian  tribes  of  New  Jersey  and  Pennsylvania — the 
Delawares,  the  Shawnees,  and  Tuscaroras;  and  later  still,  mis- 
sionaries like  Gideon  Blackburn  to  the  Cherokees,  Choctaws, 
Sanduskies,  and  other  tribes. 

To  instruct  the  people,  but  chiefly  to  raise  up  in  the  coun- 
try itself  an  able  and  educated  ministry,  they  founded  public 
and  private  schools,  academies,  seminaries  for  both  sexes,  and 
colleges.  A  large  proportion  of  all  the  educational  institutions 
in  the  Middle  and  Southern  States  were,  it  is  confidently 
believed,  begun  by  Presbyterian  influence.  Many  of  these 
were  begun  by  the  missionary  in  the  wilderness,  before  the 
camp-fires  and  war-whoop  of  the  Indian  had  died  away.  To 
the  school  founded  by  McMillan  in  West  Pennsylvania  before 
the  Declaration  of  Independence,  the  young  men  came  from 
their  cabin-homes  to  recite  Latin  and  Greek,  with  their  rifles 
loaded  for  defence  against  the  savage  red  man.  To  educate  a 
ministry,  and  fit  men  for  public  place  and  usefulness  in  the 
Provinces,  was  the  object  for  which  the  College  of  New  Jersey 
was  established  about  150  years  ago.  It  was  the  first  of  the 
Presbyterian  colleges  founded  in  this  country,  and  was  for  years 
largely  supported  by  annual  collections  taken  up  in  the  various 
congregations  under  the  direction  of  the  old  Synod  and  Assem- 
bly. Long  before  the  Revolution,  which  gave  birth  to  the 
nation  in  1776,  Princeton  had  enjoyed  the  labors  of  three  illus- 
trious presidents — Edwards,  Burr,  and  Davies — had  mourned 
their  too  early  deaths,  and  had  called  Dr.  John  Witherspoon, 
from  Scotland,  to  preside  over  the  college,  and,  later,  to  give 
his  great  influence  and  name,  in  behalf  of  religion  and  liberty, 
to  the  Continental  Congress. 

The  Presbyterian  ministry,  filled  with  the  memories  and 
history  of  persecutions  in  the  mother-lands,  became  the  apostles 
and  defenders  of  freedom  in  the  new.  By  means  of  the  pulpit, 
the  school,  and  pastoral  visitation,  they  had  so  trained  their 
congregations,  that  from  the  Carolinas  to  New  Hampshire  the 
Presbyterian  people  were  prepared  for  the  great  struggle  of  the 
Revolution  for  civil  and  religious  liberty.  Washington  and  the 
old  Congress  found  no  truer,  braver,  or  more  intelligent  sup- 
porters and  soldiers  in  that  memorable  war.  Indeed,  to  these 
people  and  ministers,  it  is  not  immodest  to  say  that  the  land  and 
the  world  are  more  indebted  than  to  any  or  all  others,  for  the 
firm  establishment  and  final  triumph  of  the  principles  of  human 
freedom  involved  in  the  great  struggle  of  the  Revolution,  and 
announced  so  clearly  in  the  Declaration  of  1776. 

Burdened  with  their  growing  spiritual  wants,  the  Presby- 
tery, and  afterward  the  Synod,  sent  frequent  and  urgent  sup- 
plications to  the  Synods  of  Scotland  and  Ireland,  and  to  the 
evangelical  ministers  of  London  and  Dublin,  for  ministers  and 


698  THE    KINGDOM    OF    GOD    IN    AMERICA. 

for  money  to  aid  in  their  maintenance.  In  1709,  the  Presbytery 
(we  give  it  as  one  instance  from  many)  besought  the  sending 
of  one  young  minister  at  least,  and  £(yo  for  his  support.  In 
these  ways  ministers  were  procured,  and  sent  out  to  the  scat- 
tered sheep  in  the  wilderness,  and  congregations  were  gathered, 
feeble  it  is  true,  but  earnest  and  devout.  "  The  wilderness  and 
the  solitary  place  were  glad  for  them,  and  the  desert  rejoiced 
and  blossomed  as  the  rose."  The  minutes  of  the  General 
Assembly  also  testify  to  the  increase  and  earnestness  of  these 
supplications  from  all  parts  of  the  country.  Besides  the  labor 
performed  by  ministers  in  neighboring  institutions,  many  new 
ones  were  sent  every  year  to  instruct  and  comfort  the  pioneer 
settlers  pressing  toward  the  Gulf  on  the  South,  and,  through 
gaps  in  the  mountains,  toward  the  valleys  of  the  Tennessee  and 
the  Ohio,  to  the  Mississippi. 

Work   Under  the  General  Assembly. 

The  General  Assembly  was  organized  in  1789,  out  of  the 
materials  of  the  old  Synod.  The  whole  church  then  consisted 
of  177  ordained  ministers  and  iii  licentiates,  288  in  all,  with 
419  congregations,  of  which  204  were  vacant.  At  the  very  first 
meeting,  it  was  unanimously  resolved  "  to  send  forth  mission- 
aries, well  qualified  to  be  employed  in  mission  work  on  our 
frontiers,  for  the  purpose  of  organizing  churches,  administering 
ordinances,  ordaining  elders,  collecting  information  concerning 
the  state  of  religion  in  those  parts,  and  proposing  the  best 
means  of  establishing  a  Gospel  ministry  among  the  people. 
And  in  order  to  provide  means  for  defraying  the  necessary 
expenses  of  the  mission,  it  is  strictly  enjoined  on  the  several 
Presbyteries  to  have  collections  made  during  the  present  year 
in  the  several  congregations  under  our  care,  and  forwarded  to 
Isaac  Snowden,  Esq.,  treasurer  of  the  General  Assembly,  with 
all  convenient  speed."  This  collection  amounted  to  ;^8o 
\2s.,  lod.  The  usual  salary  allowed  a  missionary  was  $400  per 
annum,  and,  in  a  single  instance,  $50  was  granted  to  a  Rev. 
Mr.  Kerr  for  the  loss  of  his  horse  on  a  missionary  tour  in  the 
frontier  parts  of  New  York  and  Pennsylvania.  Their  salaries 
were  small,  their  trials  and  dangers  great,  their  labors  abun- 
dant; the  good  they  did  and,  the  consolations  they  brought  to 
the  scattered  and  home-sick  settlements  manifold;  the  seed 
they  sowed  and  the  harvests  they  prepared  for  the  church  and 
country  were  in  value  beyond  all  computation.  Whatever 
there  is  of  public  taste,  culture,  and  conscience  in  the  nation 
to-day,  and  love  of  order  and  law,  is  chiefly  due  to  the  self- 
denying  toils  of  these  Home  Missionary  workers.  No  mind 
can  estimate  the  obligations  which  the  land  and  the  world  owe 
to  these  influences  and  labors. 

The    old    Synod    and    the   General   Assembly  bought   and 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  699 

begged  Bibles  and  religious  books  for  distribution  by  the  mis- 
sionaries among  the  destitute  people.  Thus  the  immortal 
works  of  Doddridge  and  Alleine,  and  Baxter  and  Boston,  and 
Bunyan  and  Flavel,  were  read  and  rejoiced  over  by  multitudes 
in  the  frontier  settlements.  Many  a  young  man  was  fired  by 
them  to  preach  the  glorious  Gospel  of  God. 

The  Board  of  Missions,  1816. — The  population  increased 
and  settlements  extended  very  rapidly  after  the  war  of  1812. 
To  meet  the  growing  demand,  and  render  the  management  of 
the  work  more  efficient,  the  General  Assembly  organized,  in 
May,  1816,  "The  Board  of  Missions." 

After  the  organization  of  the  Board  in  18 16,  the  work  of 
Home  Missions  increased  rapidly  in  extent  and  interest. 

When  the  Exscinding  Act  took  place  in  1839,  the  churches 
in  the  exscinded  Synods  had  no  other  resource;  and  they  and 
those  who  joined  with  them — commonly  called  the  "  New- 
School  Church" — continued  their  adhesion  to  the  American 
Home  Missionary  Society  with  which  they  had  previously  been 
for  the  most  part  connected. 

The  Board  of  Missions  remained  after  the  division  in  1838 
in  connection  with  the  Old-School  branch,  and  was  the  instru- 
mentality through  which  that  church  labored  to  evangelize  the 
land. 

In  1857  the  name  of  the  Board  was  changed  to  that  of  "  The 
Trustees  of  the  Board  of  Domestic  Missions  of  the  General 
Assembly  of  the  Presbyterian  Church  in  the  United  States  of 
America." 

In  1 86 1,  the  General  Assembly  (New  School)  cut  loose  from 
the  American  Home  Missionary  Society,  and  assumed  the 
whole  responsibility  of  conducting  the  work  of  Home  Missions 
within  its  bounds,  and  it  dissolved  the  Church  Extension  Com- 
mittee organized  in  1855,  ^s  no  longer  necessary,  and  consti- 
tuted "The  Presbyterian  Committee  of  Home  Missions." 

Home  Missions  Since  Reunion. 

The  glorious  reunion  of  the  two  Assemblies  was  accom- 
plished in  1870  after  a  separation  of  thirty-two  years,  a  whole 
generation.  At  the  reunion,  the  Board  of  Missions  and  the 
Committee  of  Home  Missions  were  united  under  the  legal  name 
and  style  of  "  The  Board  of  Home  Missions  of  the  Presbyterian 
Church  in  the  United  States  of  America,"  and  incorporated  by 
the  Legislature  of  the  State  of  New  York,  April  19,  1872. 

The  General  Assembly  .  .  .  designated  New  York  city  as 
the  locality  in  which  the  chief  operations  of  the  new  Board  should 
be  carried  on,  and  appointed  a  committee  to  procure  all  the 
legislation  required  by  the  exigencies  of  the  case  and  direct  the 
transfer  of  the  property  now  held  by  the  two  bodies  above 
designated.     All  this  was  satisfactorily  done. 


700 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


Since  reunion,  the  growth  and  success  of  Home  Missions  has 
been  such  as  to  call  forth  constant  gratitude  to  God.  In  only 
a  single  instance  has  the  number  of  missionaries  fallen  short 
of  i,ooo,  while  in  some  instances  it  has  risen  to  more  than  1,400. 

The  number  of  churches  organized  is  2,478,  and  the  whole 
number  of  members  who  have  been  added  to  the  churches  on 
profession  reaches  the  encouraging  aggregate,  of  124,566,  as 
shown  in  the  following  statistical  table: 


No.  of 

Churches 

Additions 

No.  of 

Churches 

Additions 

Year. 

Mission- 

Organ- 

on 

Year. 

Mission- 

Organ- 

on 

aries. 

ized. 

Profession. 

aries. 

ized. 

Profession. 

1871 

1,232 

156 

6,080 

1880 

1,151 

138 

5,641 

1872 

1. 154 

125 

5,676 

1881 

1,217 

156 

4,979 

1873 

993 

136 

3,944 

1882 

1,303 

155 

6,195 

1874 

1,012 

153 

6,074 

1883 

1,387 

136 

6,281 

1875 

1,286 

93 

6,164 

1884 

1,458 

135 

6,216 

1876 

1,087 

58 

6,683 

1885 

1,435 

195 

8.914 

1877 

1,019 

89 

7,658 

1886 

1,367 

140 

9,561 

1878 

1,200 

132 

7,327 

1887 

1,465 

175 

10,812 

1879 

1,202 

136 

6,179 

1888 

1,486 

170 

10,182 

The  School  Work. 

The  School  Work  is  a  department  of  Home  Missions.  It 
was  undertaken  by  the  General  Assembly  to  meet  a  pressing 
need  for  Christian  training-schools  among  our  exceptional 
populations.  The  original  purpose  was  to  gain  a  foothold  in 
districts  of  country  in  which  ministers  would  not  be  received, 
thus  reaching  the  strongholds  of  heathenism  through  the  chil- 
dren, and  preparing  the  way  for  the  onward  march  of  civiliza- 
tion and  religion.  As  soon  as  these  results  are  accomplished, 
schools  of  a  higher  grade  will  be  established,  whose  object  will 
be  to  prepare  these  converted  heathen  to  become  teachers, 
evangelists,  and  preachers  to  their  own  people.  During  the 
seventeen  years  of  its  existence,  this  work  has  resulted  in  the 
establishment  of  Christian  homes,  the  preparation  of  scores  of 
young  men  and  women  for  active  evangelistic  work  among 
their  own  people,  in  the  organization  of  88  Presbyterian 
churches,  and  in  the  lifting  up,  morally  and  religiously,  of 
many  a  degraded  community.  This  department  provides  for 
all  the  structural  work  for  which  the  Board  is  not  authorized  to 
make  provision — such  as  the  erection  of  chapel-schoolhouses, 
of  teachers'  homes,  of  manses  for  the  use  of  the  missionaries 
and  the  native  evangelists  connected  with  the  missions.  Dur- 
ing the  year  ending  April  i,  1895,  22  ministers,  evangelists,  and 
laymen  were  employed  in  preaching,  holding  religious  meet- 
ings, and  conducting  with  more  or  less  regularity  religious 
services  other  than  those  connected  with  the  schools,  and  were 
paid,  in  whole  or  in  part,  out  of  the  funds  collected  by  the 
Woman's  Executive  Committee.     All  moneys  intended  for  the 


THE    PRESBYTERIAN    CHURCH    IN    THE    UNITED    STATES.  70I 

school  structural  work,  teachers'  salaries,  and  scholarships  must 
be  sent  to  the  treasurer  of  the  Woman's  Executive  Committee, 
as  all  undesignated  funds  sent  to  the  treasurer  of  the  Board 
are  applied  to  the  payment  of  ministers'  salaries. 

The  school  work  is  divided  into  five  departments,  viz.  : 
The  Alaskan,  the  Indian,  the  Mexican,  the  Mormon,  and  the 
Mountain. 

Statistical  Report  of  School  Work. 

Schools.  Teachers.  Pupils. 

Among  the  Alaskans 8  37  431 

"         "      Indians 24  140  2,059 

"         "      Mexicans 26  53  i,774 

"         "      Mormons 30  84  2,665 

"         "     Mountaineers  of  the  South  . .     26  77  2,537 

Total 114  391  9, 466 


Extent  of  the   Work. 

The  amounts  contributed  to  the  Board,  in  gifts  of  the  living 
and  bequests  of  the  dead,  for  the  years  1871-1895,  will  indicate 
the  great  scale  on  which  the  work  has  been  conducted,  and 
what  has  been  accomplished. 

Brief  Review  of  a  Quarter  of  a  Century. 


No.  of 

Churches 

Members 

Members 

Receipts. 

Mission- 

Organ- 

on 

Certificate. 

aries. 

ized. 

Profession. 

$282,420 

1,232 

156 

6,080 

4,937 

.331.043 

1. 154 

125 

5,676 

4,298 

304,  705 

993 

136 

3,944 

3,333 

297,150 

1,012 

153 

6,074 

3.952 

360,698 

1,286 

93 

6,164 

4.385 

325,955 

1,087 

58 

6.683 

3,962 

304,722 

1,019 

89 

7.658 

3,566 

277,314 

1,200 

132 

7,327 

4,980 

292,579 

1,202 

136 

6,179 

4,693 

295,614 

1,151 

138 

5,641 

5,304 

375,245 

1,217 

156 

4,979 

4.715 

423,388 

1.303 

155 

6,195 

5.290 

479.798 

1.387 

136 

6.281 

5,305 

611,428 

1.458 

135 

6,2x6 

6,566 

513,875 

1,435 

195 

8,914 

6,904 

659,580 

1,367 

140 

9,561 

6,134 

640,087 

1,465 

175 

10,812 

7,046 

783,627 

1,486 

170 

10,182 

7,095 

832,647 

1,592 

160 

10,490 

6,585 

831,170 

1,701 

200 

9,795 

7.091 

852,363 

1,677 

139 

10,683 

7.408 

925,949 

1.479 

107 

8,808 

6,389 

967.454 

1.723 

132 

10,028 

6,838 

902,690 

1,821 

lOI 

13,368 

7,187 

934,259 

1,641 

97 

12,763 

5,757 

$13,805,782 

34,o8S 

3,414 

200, 509 

139,720 

I87I 

1872 

1873 

1874 

1875 

1876 

1877 

1878 

1879 

1880 

I88I 

1882 

1883 

1884 

1885 

1886 

.1887  

IS88 

1889 

1 890 

I89I 

1892 

1893 

1894 

1895 

Total 


702  THE    KINGDOM    OF    GOD    IN    AMERICA. 

A  comprehensive  view  of  the  work  accomplished  is  given 
by  the  Board  in  the  following 

General  Summary    for    1895. 

Number  of  missionaries i, 73i 

"  "  missionary  teachers 391 

Additions  on  profession  of  faith 12, 763 

"  "    certificate 5. 757 

Total  membership 118,588 

"       in  congregations 154,084 

Adult  baptisms 5, 376 

Infant  baptisms 5,049 

Sunday-schools  organized 348 

Number  of  Svmday-schools 2, 295 

Membership  of  Sunday-schools 154,084 

Church  edifices  (value  of  same,  $3,928,534) ii709 

"  "         built  during  the  year  (cost  of  same,  $192,999) ..  82 

"         repaired  and  enlarged  (  "  "  59.705)..        297 

Church  debts  canceled $86,814 

Churches  self-sustaining  this  year 31 

"  organized  this  year 97 

Number  of  parsonages  (value  $537,959) 448 


CHAPTER    ELEVENTH. 

THE    PROTESTANT    EPISCOPAL   CHURCH. 
By  Rev.    C.   H.    Tiffany,  D.D. 

The  Protestant  Episcopal  Church  represents  essentially 
American  Christianity  as  embodied  in  the  doctrine  and  disci- 
pline of  the  Church  of  England. 

I.   Origin  and    Early  History. 

As  a  national  church  it  grew  out  of  the  separate  Colonial 
churches  which  the  Church  of  England  established  or  counte- 
nanced in  the  American  Provinces  before  the  Revolution. 

Previously  to  the  independence  of  the  United  States,  the 
colonial  churches  had  existed  as  separate  congregations  or  par- 
ishes, whose  ecclesiastical  bond  of  union  was  found  in  their 
relation  to  the  Bishop  of  London,  who  had  come  to  be  considered 
their  diocesan.  There  was  no  bishop  resident  or  visitant  in 
America — candidates  for  the  ministry  had  to  cross  the  ocean  to 
obtain  ordination.  No  children  could  be  confirmed.  The 
churches,  therefore,  could  not  increase  rapidly,  nor  could  disci- 
pline be  maintained  effectively.  The  English  Church  was 
established  in  some  colonies,  as  in  Virginia  and  Maryland,  the 
Carolinas  and  Georgia,  but  it  was  not  endowed.  Commissaries 
were  from  time  to  time  appointed  as  representatives  of  the 
bishops  in  matters  of  discipline,  but  their  authority  was  not 
always  respected  and  they  could  perform  no  episcopal  function. 

In  this  crippled  condition,  the  state  of  the  churches  at  the 
time  of  the  Revolution  was  not  on  the  whole  satisfactory.  They 
represented  an  ecclesiastical  system  which  required  for  its  com- 
pleteness and  efficiency  the  episcopate,  which  they  could  not 
secure.  Numerous  and  continuous  efforts  were  made  from  all 
parts  of  the  country  to  obtain  a  bishop,  but  these  efforts  were 
thwarted  by  the  complications  of  Church  and  State  in  England, 
and  by  the  indifference  of  the  Prime  Minister  and  of  Parlia- 

703 


704  THE    KINGDOM    OF    GOD    IN    AMERICA. 

ment.  Many  of  the  English  hierarchy  were  warmly  enlisted 
in  this  movement.  They  favored  it  by  their  advocacy,  and 
gave  or  bequeathed  money  to  assist  in  establishing  an  Ameri- 
can episcopate.  The  clergy  and  laity  of  the  English  Church 
were  likewise  deeply  interested  in  the  Church  in  the  Colonies. 

The  Society  for  the  Propagation  of  Religion  in  Foreign 
Parts  was  incorporated  in  1701,  and  up  to  the  end  of  the  Revo- 
lutionary war  it  was  the  great  support  of  the  struggling  Epis- 
copal churches  of  the  Colonies.  During  the  eighty  years  in 
which  it  ministered  to  the  religious  wants  of  the  Colonies,  it 
maintained  310  ordained  missionaries,  established  202  central 
stations,  and  spent  nearly  a  million  and  a  quarter  of  dollars  in 
their  behalf. 

Established  in  some  Colonies,  and  largely  supported  in  others, 
by  the  English  Society,  it  is  not  strange  that  the  attachment  of 
the  clergy  to  the  mother  Church  of  England  was  such  as  to  fix 
In  the  their  sympathy  with  the  mother  country  in  the 

Revolution,  political  struggle  of  the  Revolution.  There  were 
many  who  were  patriots,  especially  at  the  South  where  the  es- 
tablishment had  prevailed.  Among  these,  the  most  conspic- 
uous perhaps  were  the  Rev.  Peter  Muhlenberg,  of  Virginia, 
who  raised  a  regiment  of  his  own  parishioners,  and  became  at 
last  a  brigadier-general,  and  the  Rev.  Robert  Smith,  of  South 
Carolina,  who  served  in  the  ranks  and  became  after  the  war 
first  bishop  of  that  diocese.  At  the  North,  however,  where 
the  Episcopal  clergy  had  been  regarded  and  treated  as  dis- 
senters by  the  Puritans,  they  were  almost  all  loyalists. 

The  laity  of  the  North  were  perhaps  pretty  evenly  divided, 
but  at  the  South  the  prominent  laymen  were  leading  patriots,  so 
Signers  of  the  that  of  the  55  signers  of  the  Declaration  of  Inde- 
Declaration.  pendence  34  were  Churchmen.  That  Declaration 
was  written  by  Jefferson,  who  had  been  bred  in  the  Episcopal 
Church,  and  the  resolution  by  which  it  was  adopted  was  moved 
in  Congress  by  Richard  Henry  Lee,  a  Churchman  and  vestry- 
man. Washington,  the  great  leader  of  the  armies,  was  a  church- 
man; as  was  also  his  distinguished  neighbor,  Patrick  Henry, 
and  many  others  prominent  in  the  army  and  the  State. 

The  proportion,  therefore,  of  Church  patriots  was  large,  and 
beyond  proportion  influential  in  securing  the  independence  of 
the  country.  For  the  Church  was  proportionally  small.  From 
Maine  to  Georgia,  there  were  in  the  Colonies  less  than  300  par- 


THE    PROTESTANT    EPISCOPAL    CHURCH.  705 

ishes  or  congregations  at  the  beginning  of  the  war,  and  only 
about  250  clergymen.  Of  these  not  more  than  80  were  to  be 
found  north  and  east  of  Maryland,  and  out  of  the  large  towns, 
Boston,  Newport,  New  York,  and  Philadelphia,  there  were  no 
self-supporting  parishes.  During  the  war  there  was  no  possi- 
bility of  supplying  the  vacancies  which  occurred,  either  by 
ordination  abroad  or  the  importation  of  missionaries.  A  num- 
ber of  the  clergy  who  had  come  from  England  returned  home, 
or  to  the  colonies  dependent  on  the  mother  country.  A  number 
who  remained  could  not  conscientiously  use  the  service  and 
omit  the  prayers  for  the  king,  the  use  of  which  would  not  have 
been  allowed.  Thus  the  doors  of  a  great,  perhaps  the  greater, 
number  of  Episcopal  churches  were  closed  for  several  years, 
which  occasioned  the  dispersion  of  their  congregations.  In  Penn- 
sylvania, during  part  of  the  war,  there  was  but  one  resident  Epis- 
copal clergyman.  In  Virginia,  where  at  the  outbreak  of  the  war 
there  were  90  clergymen,  at  its  close  only  28  were  to  be  found. 
At  the  close  of  the  war  the  Episcopal  Church  consisted  only 
of  widely  dissevered  fragments;  Church  property  had  been  des- 

After  the  troyed  ;  Church  clergy  and  congregations  had  been 
Revolution,  scattered.  How  these  fragments  should  be  gath- 
ered into  one  body,  how  a  complete  ecclesiastical  system  could 
be  inaugurated  by  obtaining  a  bishop,  were  questions  of  the 
greatest  weight  with  those  still  attached  to  this  communion. 
The  clergy  in  Connecticut  were  the  first  to  start  in  the  matter 
of  securing  a  bishop.  This  attempt  was,  however,  simply  an 
effort  in  behalf  of  their  own  State.  It  was  done  not  only  with- 
out consultation  with  others,  save  a  few  prominent  clergymen 
of  New  York  city  who  were  most  closely  bound  by  fraternal 
intercourse  with  the  brethren  across  their  border,  but  without 
even  the  knowledge  of  the  laity  of  Connecticut.  In  March, 
1783,  a  month  before  the  formal  Proclamation  of  Peace,  the 
clergymen  met  secretly  in  Woodbury  and  nominated  two  clergy- 
men, one  of  whom  was  to  seek  Episcopal  consecration  abroad. 
The  consenting  one  was  Rev.  Samuel  Seabury,  a  native  of  Con- 
necticut, who  had  exercised  his  ministry  chiefly  in  New  York 

The  First       State.     Finding  the  political  complications  too 

Bishop.         great  to  enable  him  to  secure  consecration  at  the 

hands  of  the  English  bishops,  he  applied  for  it  and  obtained  it 

from  the  non-juring  bishops,  in  Scotland,  and  was  consecrated  in 

November,  1784,  eighteen  months  after  his  arrival  in  England. 

45 


7o6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

In  the  mean  time  the  first  step  toward  forming  a  collective 
body  of  the  Episcopal  Church  in  the  United  States  was  taken  at 
Movement  for  a  meeting  for  resuscitating  the  "  Society  for  the 
Unification.  Support  of  Widows  and  Children  of  Deceased 
Clergymen,"  which  was  held  at  New  Brunswick,  in  New  Jersey, 
in  May,  1784.  So  limited  was  communication  in  those  days 
that  these  few  clergymen  from  New  York,  New  Jersey,  and 
Pennsylvania  met  in  entire  ignorance  of  the  movement  in  Con- 
necticut, altho  Dr.  Seabury  had  been  then  absent  a  year  seeking 
consecration.  At  this  meeting  a  larger  gathering  was  pro- 
jected, to  be  held  in  New  York  in  October,  "  in  order  there  to 
confer  and  agree  on  some  general  principle  of  a  union  of  the 
Episcopal  Church  throughout  the  States." 

The  meeting  was  held,  and,  after  adopting  certain  general 
principles,  sent  invitations  to  the  Church  in  the  several  States  to 
send  clerical  and  lay  deputies  to  a  meeting  to  be  held  in  Phila- 
delphia in  September,  1785.  At  this  Convention,  duly  held, 
there  were  representatives  from  seven  States.  They  appointed 
a  committee  to  make  necessary  and  desirable  changes  in  the 
liturgy,  which  later  resulted  in  the  Proposed  Book,  which  was, 
however,  never  adopted.  They  also  issued  an  address  to  the 
archbishops  and  bishops  of  England,  asking  them  to  conse- 
crate to  the  episcopacy  those  persons  who  should  be  sent,  with 
that  view,  from  the  churches  in  any  of  the  States  respectively. 

They  also  framed  an  ecclesiastical  constitution  providing 
for  a  Triennial  Convention,  consisting  of  4  clergymen  and  4 
Triennial  laymen  from  each  State,  the  bishop  of  a  State  to 
Convention,  be  a  member  ex-offiicio.  This  Convention  ad- 
journed, to  meet  again  in  Philadelphia  in  June,  1786.  Before 
this  meeting  a  response  was  received  by  the  committee  in 
charge  of  the  correspondence  from  the  English  bishops,  ex- 
pressive of  a  wish  to  comply  with  the  requests  for  ordination, 
but  desirous  to  see  the  alterations  of  the  liturgy  before  actually 
complying.  When  the  Convention  met  in  Philadelphia,  in 
June,  1786,  its  principal  business  was  another  address  to  the 
English  bishops,  which,  in  acknowledging  their  friendly  re- 
sponse, declared  their  intention  "  not  to  depart  from  the  doctrine 
of  the  English  Church." 

In  view  of  a  probable  response  from  England,  the  Conven- 
tion before  adjournment  appointed  a  committee  with  power  to 
reassemble  them,  if  expedient,  at  Wilmington,  Del.     On  there- 


THE    PROTESTANT    EPISCOPAL    CHURCH.  70^ 

ceipt  of  a  second  communication  from  the  English  bishops, 
expressing  dissatisfaction  with  certain  features  of  the  proposed 
constitution  and  of  the  changes  in  the  liturgy,  the  committee 
called  the  Convention  to  meet  in  Wilmington,  on  October  lo. 
The  previous  action  of  the  Convention  in  June  had,  however, 
obviated  all  the  objections  urged,  except  the  restoration  of  the 
Athanasian  Creed,  which  has  never  found  a  place  in  the  Ameri- 
can Prayer  Book.  This  was  explained  in  a  communication  to 
the  archbishops,  which  conveyed  the  thanks  of  the  Convention 
to  their  graces  for  procuring  legal  permission  to  ordain  bishops 
for  America.  This  Convention  signed  the  testimonials  of  the 
bishops  elect  of  the  Dioceses  of  New  York,  Pennsylvania,  and 
Virginia,  viz..  Rev.  Samuel  Provost,  D.D.,  Rev.  William  White, 
D.D.,  and  Rev.  David  Griffith,  D.D. 

Dr.  Griffith  was  prevented  from  going  to  England  by  his 
domestic  affairs,  but  Drs.  Provost  and  White  proceeded  shortly 
Ordination  of  to  embark,  and  were  consecrated  on  February  4, 
Bishops.  1787,  in  the  Chapel  of  Lambeth  Palace,  by  the 
Archbishops  of  Canterbury  and  York,  assisted  by  the  Bishops 
of  Peterborough  and  Bath  and  Wells.  They  at  once  returned 
home,  and  at  the  next  meeting  of  the  General  Convention,  at 
Philadelphia,  in  Jul}',  1789,  were  duly  recognized  in  their 
episcopal  character.  The  full  number  of  these  bishops  of  the 
English  succession  was  made  up  the  next  year,  by  the  consecra- 
tion at  Lambeth  of  Rev.  James  Madison  as  Bishop  of  Virginia, 
in  September,  1790. 

After  reviewing  the  Constitution  of  the  Church  proposed  in 
1786,  the  Convention  adjourned  from  July  to  September,  hav- 
Completed  ing  sent  an  invitation  to  Bishop  Seabury,  of  Con- 
Organization,  necticut,  and  their  brethren  in  the  Eastern  States, 
to  be  present  and  form  a  permanent  union.  They  came,  and 
Bishop  Seabury  was  formally  recognized  in  his  episcopal  char- 
acter, and  the  clergy  from  the  Eastern  States,  after  enacting  one 
amendment,  signed  the  Constitution.  Thus  the  Protestant 
Episcopal  Church  was  organized  as  a  national  church,  essen- 
tially as  it  now  exists. 

n.   Features  of  the   Organization. 

The  name  of  the  Church  was  recognized  rather  than  adopted. 
It  had  been  first  used  by  Rev    Dr.  William  Smith  in  calling  a 


7o8  THE    KINGDOM    OF    GOD    IN    AMERICA. 

meeting  of  the  parishes  of  the  Church  of  England  in  Maryland, 
Name  in  1780,   toward  the  end  of  hostilities  with   the 

Adopted.  mother  country,  and  again  in  1783.  It  had  grown 
in  the  mean  time  into  familiar  recognition  by  reason  of  its 
fitness. 

Distinctive  Features. — The  church  was  differentiated  from 
the  Church  of  Rome  by  its  Protestant  principles,  both  ecclesias- 
tical and  doctrinal,  and  from  the  ordinary  Protestantism  in 
retaining  the  ancient  regimen  of  bishops,  priests,  and  deacons, 
and  was  thus  Episcopal.  The  name  therefore  appears  in  the 
first  sentence  of  the  Constitution  :  "  There  shall  be  a  General 
Convention  of  the  Protestant  Episcopal  Church  in  the  United 
States  of  America,"  etc. 

The  significance  of  this  first  sentence  is  that  the  Church  was 

not  to  exist  as  a  number  of  dissevered  fragments  in  the  separate 

The  Two       dioceses,   but  as  one  body  of  which  the  dioceses 

Houses.  formed  the  constituent  elements.  The  dioceses 
were  to  be  equally  represented  in  the  General  Convention,  thus 
making  the  dioceses,  and  not  the  parishes,  the  units  of  repre- 
sentation. The  bishops,  so  soon  as  there  should  be  three  (as 
was  now,  by  the  recognition  of  Bishop  Seabury,  the  case),  were 
to  form  a  separate  house.  The  lower  house  was  to  consist  of 
both  clerical  and  lay  delegates  in  equal  numbers,  four  of  each 
being  alloted  to  each  diocese.  The  clergy  and  laity  were  to 
sit  and  act  together;  when  a  call  was  made  for  a  vote  by  orders, 
each  order  was  to  vote  separately,  and  the  concurrence  of  both 
orders  was  made  necessary  to  constitute  a  vote  of  the  Conven- 
tion. Both  the  House  of  Bishops  and  the  House  of  Clerical 
and  Lay  Deputies  must  concur  in  order  to  constitute  an  act  of 
the  Convention,  save  that  the  Lower  House,  by  a  majority  of 
four  fifths,  might  override  the  dissent  of  the  bishops.  This  was 
afterward  changed,  and  each  House  has  now  the  right  of  veto  on 
the  action  of  the  other;  or  rather,  both  Houses  must  concur  in 
all  cases  to  constitute  a  vote  of  the  Convention. 

This  admission  of  the  laity  to  the  counsels  of  the  church  was 
an  innovation  in  the  regimen  of  Episcopal  churches.     In  Eng- 
Laity  land.  Parliament  represented  the  lay  vote,  but  it 

Introduced,  represented  it  in  its  political  rather  than  its 
ecclesiastical  relations.  The  movement,  however,  was  not 
only  just  to  the  laity,  but  it  has  proved  an  element  both  of 
power  and  progress  to  the  Church.     It  was  the  one  especial 


THE    PROTESTANT    EPISCOPAL    CHURCH.  709 

feature  which,  taken  in  connection  with  the  representation  of 
the  dioceses,  commended  the  Church  as  American,  and  divested 
it  of  the  air  of  a  foreign  importation.  It  awakened  popular 
interest  in  the  ecclesiastical  organization,  and  secured  a  co- 
operation of  the  body  of  communicants  which  has  developed  an 
intelligent  and  earnest  Churchmanship  greatly  conducive  to  the 
advance  of  the  communion.  It  assimilated  the  spirit  of  the 
Church  to  the  spirit  of  the  nation,  and,  while  inducing  a  national 
sympathy,  has  increased  rather  than  diminished  the  conserva- 
tism of  the  Church.  It  has  called  into  her  councils  the  highest 
legal  and  literary  talent,  and  has  developed  an  ardent  and  en- 
lightened attachment  to  her  doctrine,  discipline,  and  worship. 
If  the  Church  is  aggressive  and  growing  to-day,  it  is  largely 
owing  to  the  wisdom  of  the  fathers,  in  securing  the  represen- 
tation of  the  laity  in  its  growing  body. 

To  the  General  Convention,  thus  representative  of  the  whole 
Church,  was  intrusted,  by  the  Constitution,  these  things  which 
Sphere  of  the  pertained  to  the  interests  of  all  the  churches 
Convention,  alike.  Thus  the  rules  concerning  the  admission 
to  holy  orders,  the  restriction  of  bishops  to  their  own  jurisdic- 
tion, the  setting  forth  of  the  Prayer  Book  and  the  Ordinal,  or 
regulations  concerning  ordination  and  the  administration  of  the 
sacraments,  and  the  method  of  amending  the  Constitution,  were 
reserved  to  the  General  Convention. 

Other  matters  pertaining  to  the  diocese  itself  were  left  to 
the  regulation  of  the  respective  dioceses.  The  analogy  to  the 
general  government  of  the  United  States,  and  the  governments 
of  the  respective  States,  is  marked.  It  is  to  be  noted  that  the 
action  of  the  Church  and  the  action  of  the  nation  in  this  regard 
were  contemporaneous.  The  same  year  saw  the  adoption  of  the 
Constitution  of  the  United  States,  and  that  of  the  Protestant 
Episcopal  Church.  They  were  framed  respectively  by  men  in 
substantial  accord  concerning  the  nature  of  government. 
Canons  were  also  passed  by  this  first  General  Convention  under 
the  Constitution,  chiefly  concerning  the  orders  of  the  ministry, 
and  the  regulation  of  their  ecclesiastical  relations. 

Under  this  Constitution  and  these  canons,  modified  and  en- 
larged at  times,  the  Episcopal  Church  has  lived  and  had  its 
growth  until  now.  The  law  of  its  worship  has  been  essentially 
unchanged,  tho  its  customs  in  some  parishes,  since  the  Oxford 
movement,  have  been  considerably  modified  in  the  direction  of 


7IO  THE    KINGDOM    OF    GOD    IN    AMERICA. 

greater  elaboration  and  ornament.  Rubrics  of  relaxation  have 
been  granted  by  the  General  Convention,  which  have  made  the 
worship  more  flexible.  Its  essential  characteristics  and  order 
are,  however,  the  same.  The  Prayer  Book  is  its  directory  and 
its  law.  Owing  to  its  excellence  it  has  continually  won  to  the 
Influence  of  the  Church  large  numbers  of  other  Christians,  who 

Liturgy.  have  been  more  drawn  by  its  practical  effect  than 
by  any  theoretical  estimate  of  its  authority.  It  has  also  largely 
affected  the  extemporaneous  worship  of  non-liturgical  congre- 
gations, so  that  its  responsive  characteristics  and  ecclesiastical 
sequence  are  frequently  found  in  practise  where  its  authority 
is  not  recognized. 

The  doctrinal  position  of  the  Church  has  always  been  what 
is  called  moderate,  both  in  regard  to  the  claims  of  Rome,  and 
Doctrinal  the  controversies  of  Protestants.  Its  foundation 
Basis.  formularies    are    the   two   Catholic  Creeds,    the 

Apostles'  and  the  Nicene.  The  Thirty-Nine  Articles,  which 
were  bound  up  into  the  Prayer  Book  in  1801,  are  not  con- 
strued strictly  as  doctrinal  tests.  They  indicate  the  side  on 
which  this  Church  stands  in  the  controversy  with  Rome,  and 
illustrate  the  general  features  of  its  opposition  to  the  Papal 
claims  and  medieval  doctrines.  They  form  an  historical  land- 
mark of  the  position,  doctrinal  and  ecclesiastical,  of  the  Re- 
formed Church  of  England,  and  are  to  be  received  in  the  es- 
sence of  their  spirit  rather  than  in  the  exactness  of  their 
letter.  They  are  called  Articles  of  Religion,  not  a  Confession 
of  Faith.  The  faith  of  the  Church  is  embodied  and  expressed 
in  the  Creeds.  For  baptism  or  membership  in  the  Church,  the 
Apostles'  Creed  is  the  only  requirement.  For  admission  to 
holy  orders  the  Nicene  Creed  is  also  required,  and  before  ordi- 
nation the  candidate  must  subscribe  the  declaration:  "I  do 
believe  the  Holy  Scriptures  of  the  Old  and  New  Testament 
to  be  the  Word  of  God,  and  to  contain  all  things  necessary  to 
salvation;  and  I  do  solemnly  engage  to  conform  to  the  doc- 
trines and  worship  of  the  Protestant  Episcopal  Church  in  these 
United  States." 

The  historic  character  of  the  Church,  seen  in  its  continua- 
tion of  the  form  of  government  followed  from  the  times  of  the 

Historic        Apostles  to  the  time  of  the  Reformation,  and  its 

Character.      simple  doctrinal  appeal  to  the  ancient  creeds,  has 

proved  a  great  element  of  its  strength.     This  has  divested  it  of 


THE    PROTESTANT    EPISCOPAL    CHURCH. 


711 


an  atmosphere  of  individualism,  and  enlarged  its  liberty  of 
opinion  in  matters  not  strictly  fundamental.  It  has  embraced 
in  its  communion  various  types  of  Churchmen  and  theologians, 
whose  point  of  union  is  the  facts  they  hold  in  common  as  dis- 
tinguished from  the  theories  on  which  they  hold  them.  Armin- 
ians  and  Calvinists,  Evangelicals  and  Sacramentarians,  High 
Churchmen,  Low  Churchmen,  Broad  Churchmen,  have  all  their 
constitutional  right  to  be,  so  long  as  they  adhere  to  the  facts  of 
order  and  creed  on  which  the  Church  founds  herself.  At  times 
there  has  arisen  much  controversy  between  these  schools  of 
thought,  but  the  outcome  has  been  mutual  recognition  and 
respect;  so  that  party  spirit  is  not  now  so  characteristic  an  ele- 
ment of  the  Church's  life  as  a  kindly  cooperation  in  advancing 
the  cause  of  Christ  and  His  Church. 

The  individual  discipline  of  the  Church  has  been  marked 
by  the  same  spirit.     More  has  been  left  to  the  decision  of  the 

Church  individual  as  regards  personal  habits  and  social 
Discipline,  customs  than  was  formerly  permitted  among  the 
various  denominations.  In  some  dioceses  there  have  been 
special  canons  enacted  in  regard  to  dancing  and  theater-going, 
and  such  like  things;  but  they  have  been  advisory  rather  than 
mandatory.  The  individual  conscience  and  the  counsel  of  the 
special  rector  have  been  relied  on  to  give  the  right  direction  to 
the  religious  life.  The  recognition,  however,  of  the  indissoluble 
bond  between  religion  and  morality,  and  insistence  upon  it, 
constitute  the  essential  and  pervading  spirit  of  the  liturgy. 
Emotion  is  made  subordinate  to  obedience,  and  Christian  nur- 
ture and  growth  is  the  ideal  sought  rather  than  mature  or  sud- 
den conversion. 

III.   Growth  of  the   Church. 

The  growth  of  the  Church  under  its  national  organization 
was  not  large  at  first.  Its  scattered  and  impoverished  condition 
at  the  end  of  the  war,  and  its  essential  reproduction  of  the  wor- 
ship of  the  English  Church  created  a  prejudice  against  it. 
Some  predicted  its  virtual  extinction  when  the  members  of  old 
Colonial  families  identified  with  it  should  die  out.  It,  however, 
continued  to  maintain  itself  reputably,  and  after  the  war  of 
181 2,  when  its  patriotism  was  vindicated  by  the  conduct  of  its 
sons,  it  began  to  improve. 


712  THE    KINGDOM    OF    GOD    IN    AMERICA. 

The  two  bishops,  Hobart  of  New  York,  and  Griswold  of 
New  England,  albeit  of  different  types  of  Churchmanship, 
illustrated  its  character  and  extended  its  influence  in  their 
respective  spheres.  Bishop  Meade  greatly  restored  the  dimin- 
ished forces  in  Virginia,  Bishop  Ravenscroft  advanced  its  cause 
in  North  Carolina,  and  Bishop  Chase  carried  its  influence  into 
the  valley  of  the  Ohio.  Two  Episcopal  divinity  schools  were 
established,  the  one  in  New  York,  the  other  in  Virginia,  at 
Alexandria. 

The  Church  from  this  time  took  on  the  appearance,  not  of  a 
mere  survival  of  a  preexistent  state,  but  of  a  living  power 
adapted  to  its  new  conditions.  It  has  advanced  in  great  meas- 
ure by  the  silent  influence  of  its  system  of  government  and 
worship.  When  once  the  early  political  and  religious  preju- 
dices againt  it  were  dissipated  by  its  own  sober  and  dignified 
conduct,  the  essentially  American  character  of  its  government, 
while  conserving  the  elements  of  its  ecclesiastical  heritage,  has 
commended  itself  to  thoughtful  minds  as  a  safe  refuge  from  a 
despotic  hierarchy  or  a  despotic  democracy.  Its  system  of 
Christian  nurtufe  has  gained  approval  more  and  more  as  con- 
trasted with  the  excitements  of  modern  revivalism.  Its  respon- 
sive worship,  as  embodied  in  a  devout  and  chastened  ritual, 
which  enlists  the  cooperation  of  the  congregation,  and  frees  it 
from  dependence  on  the  mood  of  the  minister,  has  drawn  mul- 
titudes to  its  churches.  Its  theological  freedom  within  the 
bounds  of  the  catholic  creeds  commends  it  to  the  clergy,  and 
its  personal  discipline,  freed  from  vexatious  interference  out- 
side the  sphere  of  moral  conduct  and  devout  habits,  has  com- 
mended it  to  an  intelligent  laity. 

In  fact,  its  system,  rather  than  its  claims,  has  impressed 
itself  upon  the  community,  and  given  it  its  present  status  in  the 
religious  world.  At  the  same  time,  this  system  has  found  in  its 
various  features,  from  time  to  time,  marked  men  as  its  expo- 
nents, whose  names  and  influence  have  been  potent  factors  in 
the  Church's  advance. 

Bishops  Hobart,  Doane,  and  Whittingham,  by  their  ability 

and  influence  stand  as  illustrations  of  the  High  Churchmanship 

The  High       they  did  so  much  to  advance,  and  by  which  they 

Church.  and  others  sought  to  vindicate  the  catholic  heri- 
tage of  the  Church  in  its  ministry  and  its  creeds,  as  distinguished 
from  the  sect  principle  of  the  following  of  individual  systems, 


THE    PROTESTANT    EPISCOPAL    CHURCH.  713 

or  of  the  right  to  form  separate  ecclesiastical  organizations 
founded  on  differences  of  theological  speculation.  It  is  this 
school,  with  its  many  able  advocates,  that  has  chiefly  impressed 
the  Churchly  character  on  the  communion,  in  its  insistence  on 
the  integrity  and  antiquity  of  its  order,  and  on  the  inclusive- 
ness  of  its  creeds. 

Bishop   Meade   and  Bishop   Mcllvaine,  with  Drs.    Milner, 

Bedell,  and  Tyng,  are  types  of  the  Low  Churchmanship,  which 

The  Low       they   made  strong  and   effective,  both  by  their 

Church.  eloquence  and  character.  This  school  placed 
preponderating  emphasis  on  the  spiritual  and  evangelical  char- 
acteristics of  the  communion,  and  through  its  advocates  the 
Church  was  more  fully  commended  to  the  sympathy  of  the 
religious  public,  and  became  in  far  greater  measure  the  Church 
of  the  people. 

Bishops  Alonzo  Potter  and  Phillips  Brooks,  together  with 

Dr.  Washburne  and  Dr.  Muhlenberg,  may  be  taken  as  the  types 

The  Broad      of  the  Broad   Church  school.     This  school   has 

Church.  never  been  a  coherent  party  like  the  others,  nor 
could  it  well  be,  from  its  postulates.  In  it  the  Church  came  to 
the  consciousness  that  it  was  larger  than  any  party,  and  that  to 
rule  out  of  its  membership  or  its  ministry  all  but  one  type  was 
in  effect  to  rule  it  in  the  spirit  of  a  sect.  It  recognizes  the 
equal  constitutional  rights  of  the  several  schools,  and  stands  for 
comprehensiveness  and  liberality.  Bishop  Potter's  episcopate 
in  Pennsylvania  was  a  patent  exemplification  of  this  conception 
in  its  equal  recognition  of  the  worth  and  work  of  all  parties. 
Dr.  Muhlenberg,  who  united  with  him  in  the  memorial  which 
sought  to  make  the  Church  more  flexible  and  apt  to  the  exi- 
gencies of  the  time,  was  the  great  practical  exemplification  of  it 
in  his  inauguration  of  the  Church  School,  the  Free  Church,  and 
the  Church  Hospital,  practically  demonstrating  the  adaptation 
of  the  Church  to  all  modern  requirements,  if  ruled  in  a  liberal 
and  truly  catholic  spirit.  Dr.  Washburn  stood  for  this  same 
tendency  intellectually ;  and  in  his  writings,  and  the  inaugura- 
tion of  the  Church  Congress,  strove  to  advance  this  conception 
as  a  rallying-point  of  union  for  all  parties.  Bishop  Brooks  was 
elected  to  the  episcopate  by  the  working  of  the  same  spirit 
in  the  diocese,  which  sank  party  spirit  to  elevate  as  its  leader 
one  who  was  the  personification  of  a  spirit  above  and  exclusive 
of  all  parties. 


714  THE    KINGDOM    OF    GOD    IN    AMERICA. 

The  Ritualists  might  be  styled  the  efflorescent  wing  of  the 
High  Church  party,  were  it  not  that  in  their  later  developments 
The  the  school  has  advanced  on  the  old  High  Church 

Ritualists.  position,  and,  both  in  modes  of  worship  and  doc- 
trinal utterances,  has  assumed  a  new  and  distinct  position.  As 
in  the  Oxford  movement  in  England,  there  is  a  decidedly 
Roman  trend  in  some  of  its  adherents,  while  others  maintain 
as  stout  an  Anglicanism.  The  movement  is  too  recent  to  have 
left  many  representatives  among  those  who  have  departed  this 
life,  but  Drs.  Croswell  and  De  Koven  certainly  stand  conspicu- 
ous among  the  Anglican  representatives  of  this  school;  both 
men  of  rare  beauty  of  character,  and  of  abundant  gifts,  by  whose 
influence  and  labors  many  have  been  attracted  to  their  peculiar 
modes  of  worship,  and  their  forms  of  doctrinal  statement. 

Outward  Growth. — While  the  Episcopal  Church  has  thus 
been  developing  its  inward  life  and  character,  its  outward  course 
has  been  steadily  onward  and  upward. 

The  three  bishops,  who  had  been  consecrated  at  the  time  of 
the  adoption  of  its  Constitution  as  a  national  ecclesiastical 
organization,  have  multiplied  into  174,  of  whom  81  are  now 
living.  Out  of  the  9  dioceses  whose  representatives  signed  the 
Constitution  have  sprung  53,  together  with  18  missionary  juris- 
dictions— in  all  71.  There  are  missionary  bishops  in  Africa, 
China,  and  Japan,  and  in  foreign  lands  7  missionary  jurisdictions. 

Of  the  clergy  there  are,  instead  of  the  250  at  the  close  of 
the  Revolution,  4,574;  inclusive  of  the  81  bishops  before  men- 
tioned. 

The  300  parishes  of  the  church  at  the  time  of  its  organiza- 
tion have  grown  into  6,037  parishes  and  missions.  There  are 
now  558  candidates  for  holy  orders,  and,  in  the  year  1893-1894, 
there  were  ordained  221  priests  and  156  deacons — in  all  377. 
During  the  same  period  there  were  61,815  baptisms,  43,711 
confirmations.  The  present  number  of  communicants  is  596,- 
031.  There  are  45,461  Sunday-school  teachers,  and  417,592 
Sunday-school  scholars. 

The  total  contributions  of  the  churches  for  the  year  amounted 
to  $12,281, 126.50. 

The  growth  of  the  Church  has  been  proportionally  much 
larger  during  the  last  half-century  than  earlier.  Thus  in  1830 
the  ratio  of  communicants  to  population  was  i  to  416,  in  1890  it 
was   I   to    123.     While  in   1850  the  population  of  the  United 


THE    PROTESTANT    EPISCOPAL    CHURCH.  715 

States  was  23,847,884,  there  were  only  79,987  communicants. 
To-day,  in  the  State  of  New  York  with  only  5,981,934  inhabi- 
tants, there  are  in  the  dioceses  of  that  State  140,053  communi- 
cants. 

Missions. — ^The  Domestic  and  Foreign  Missionary  Society 
was  incorporated  in  1846.  The  contributions  during  the  year 
were,  excluding  legacies  and  special  gifts,  $370,174.05;  being 
to  Domestic  Missions  $211,601.78,  to  Foreign  Missions  $158,- 
572.27.  The  special  contributions  which  do  not  go  through  the 
Board  are  thought  to  double  these  numbers. 

There  are  21  Church  periodicals  published,  and  31  general 
societies  and  associations  of  a  missionary  and  educational  char- 
acter in  the  Church. 

Education. — The  chief  colleges  under  the  auspices  or  direc- 
tion of  the  Episcopal  Church  are  Columbia  University  in  New 
York ;  Trinity  College,  Hartford,  Conn. ;  Hobart  College,  Ge- 
neva, N.  Y.  ;  St.  Stephens,  Annandale,  N.  Y. ;  Kenyon  College, 
Gambier,  O.  ;  the  University  of  the  South,  Sewanee,  Tenn.  ;  and 
Lehigh  University,  South  Bethlehem,  Pa.  There  are  altogether 
15  divinity  schools,  of  which  the  chief  are  the  General  Theo- 
logical Seminary,  New  York  city;  the  Theological  Seminary 
of  Virginia,  at  Alexandria;  Berkeley  Divinity  School,  Middle- 
town,  Conn.  ;  Episcopal  Theological  School,  Cambridge,  Mass. ; 
and  the  Divinity  School,  West  Philadelphia,  Pa. 

V.    Modern  Symptoms  of   Life. 

These  statistics,  and  others  like  them,  give  intimation 
chiefly  of  the  strength  and  force  of  the  outward  organization  of 
the  Church.  In  regard  to  its  value  as  a  factor  of  the  religious 
life  of  the  country,  they  can  only  convey  a  very  inadequate  idea. 
There  are  three  modern  symptoms  of  its  life  which  may  help 
to  suggest  the  spirit  in  which  it  now  endeavors  to  walk.  They 
are  the  Church  Congress,  the  Parochial  Mission  Society,  and 
the  Declaration  concerning  unity. 

The  Church  Congress,  which  has  been  founded  twenty  years, 

stands  for  intellectual  unity  in  diversity.     It  is  simply  a  plat- 

The  Church      form  for  discussion.      It  passes  no  measures,   it 

Congress.       calls    for    no    votes.      It   is    an    assembly    which 

meets  annually  (save  in  the  year  when  the  General  Convention 

is  held)  to  discuss  topics  of  intellectual  or  practical  interest  to 


7l6  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Churchmen  at  large,  of  all  ecclesiastical  parties.  Men  of  every 
school  of  thought  are  invited  to  take  part  in  these  discussions, 
and  so  far  as  possible  representatives  of  the  most  widely  diver- 
gent schools  are  appointed  as  writers  or  speakers  on  the  same 
topic.  By  its  method  of  procedure  the  constitutional  rights  of 
these  different  schools  are  conceded.  The  result  is  a  clearer 
comprehension  of  each  other  by  men  who  differ,  a  greater 
mutual  respect,  a  more  cordial  recognition  of  the  value  of  each 
other's  positions.  It  is,  amid  all  the  divergence  of  its  discus- 
sions, an  intellectual  Irenicum.  It  induces  tolerance,  not  as 
based  on  compassion  for  another's  weakness,  but  as  founded  on 
the  recognition  of  each  other's  strength.  It  has  served  greatly 
to  dissipate  misapprehensions,  to  disarm  suspicion,  and  to  pro- 
mote sincere  respect  and  good  fellowship. 

The  Parochial  Mission  Society,  which  has  flourished  about 
ten  years,  is  a  cooperative  endeavor  of  all  kinds  of  Churchmen 
The  Parochial  ii^  special  evangelistic  work.  The  mission  takes 
Mission  the  place  in  the  Episcopal  Church  of  the  revival- 
Society,  meeting  among  most  Protestant  denominations. 
It  is  not  conducted  on  the  emotion  basis,  but  is  an  effort,  by  con- 
tinuous services  for  a  week  or  ten  days  in  a  parish,  to  bring  in  the 
neglecters  of  public  worship,  to  awaken  the  spiritually  lethargic 
in  the  parishes,  and,  by  its  appeals  to  the  conscience,  to  quicken 
the  spiritual  life  of  all.  The  liturgical  methods  of  the  mission 
are  simple;  the  element  of  extemporaneous  service  is  not  want- 
ing; after-meetings  are  held  subsequent  to  the  principal  eve- 
ning service,  in  which  individuals  are  spoken  to  in  their  seats; 
Gospel  hymns  are  sung,  and  special  requests  for  prayer  are 
received  and  responded  to.  Every  class  of  Churchmen  unite  in 
these  efforts,  and  they  produce  spiritual  unity  among  the  mem- 
bers, as  the  Church  Congress  promotes  intellectual  unity. 

The  Declaration  concerning  unity,  which  was  first  promul- 
gated by  the  General  Convention  at  its  meeting  in  Chicago,  and 
Declaration     afterward  adopted  by  the  Pan-Anglican  assembly 
of  Unity.        of  bishops  at  Lambeth,  defines  the  position  of  the 
Episcopal  Church  in  regard  to  the  Union  of  Christendom. 

Platform  of   the    Church. 

Following  the  judgment  of  the  "  Conference  of  Bishops  of 
the  Anglican  Communion,  holden  at  Lambeth  Palace  in  July, 
1888,"  the  Church  accepts  and  maintains  the  following  articles: 


THE    PROTESTANT    EPISCOPAL    CHURCH,  717 

"  {a)  The  Holy  Scriptures  of  the  Old  and  New  Testaments, 
as  'containing  all  things  necessary  to  salvation,'  and  as  being 
the  rule  and  ultimate  standard  of  faith. 

"  (d)  The  Apostles'  Creed,  as  the  baptismal  symbol;  and  the 
Nicene  Creed,  as  the  sufficient  statement  of  the  Christian  faith. 

"  (c)  The  two  Sacraments  ordained  by  Christ  Himself — Bap- 
tism and  the  Supper  of  the  Lord— ministered  with  unfailing  use 
of  Christ's  words  of  institution,  and  of  the  elements  ordained 
by  Him. 

"  (a)  The  Historic  Episcopate,  locally  adapted  in  the  methods 
of  its  administration  to  the  varying  needs  of  the  nations  and 
peoples  called  of  God  into  the  Unity  of  His  Church." 

The  Episcopal  Church  has  been  oftentimes  regarded  as  so 

exclusive  in  its  claims  as  to  have  little  regard  for  its  ecclesias- 

Exclusive       tical  neighbors.     It  has  held  to  its  organization. 

Claims.  however,  on  a  basis  of  principle,  and  not  in  the 
spirit  of  supercilious  indifference  to  others.  It  has  shown  the 
spirit  of  its  regard  in  the  Declaration,  and  is  the  first  ecclesias- 
tical organization  to  have  done  so.  The  Declaration,  if  it 
prove  nothing  else,  shows  the  presence  of  a  deep  longing  for 
Christian  union,  and  disproves  the  suspicion  that  the  Church  is 
too  self-satisfied  to  reach  out  the  hand  to  others.  All  classes  of 
Churchmen  join  in  this  Declaration,  which  is  one  of  the  Church, 
and  not  of  a  special  portion  of  it.  The  Evangelicals  may 
specially  emphasize  the  first  article,  the  Broad  Churchmen  the 
second,  the  Ritualists  the.  third,  and  the  High  Church  the 
fourth ;  but  every  one  joins  heartily  in  them  all,  and,  through 
them,  all  exhibit  a  hearty  desire  for  the  reunion  of  Christendom, 
and  repudiate  content  with  the  divisions  which  now  exist. 

In  view  of  these  three  modern  manifestations  of  its  spirit,  we 
think  we  are  justified  in  the  assertion  that  the  Episcopal  Church 
stands  for  intellectual  breadth,  spiritual  earnestness,  and  Chris- 
tian union. 


CHAPTER  TWELFTH. 

THE   REFORMED   CHURCH    IN   AMERICA. 
By  Rev.   Daniel  Van  Pelt,   D.D. 

Until  a  few  years  ago  (1867)  this  denomination  went  by  the 
name  of  the  Reformed  Protestant  Dutch  Church,  a  translation 
of  the  title  of  the  mother  church  in  Holland,  Nederdintsche 
Gereformeerde  Protestantsche  Kerk.  This  title  at  once  indicates 
both  its  national  origin  and  its  theological  affinity. 

Origin  of  the  Reformed. 

When  the  break  occurred  between  Luther  and  Zwinglius, 
on  the  interpretation  of  Christ's  words,  "  This  is  My  body" — 
Luther  adopting  the  Romish  doctrine  of  trans-substantiation 
modified  into  that  of  con-substantiation,  conditioning  the 
miraculous  change  of  the  bread  and  wine  upon  the  faith  of  the 
recipient — Protestantism  divided  into  two  parties:  one  was 
named  after  its  leader,  Lutheran^  leaving  for  the  other  the  more 
general  but  also  broader  designation,  Reformed.  Calvin  ranged 
himself  on  the  side  of  the  Reformed,  and  as  his  theology  pre- 
vailed among  the  Protestants  of  Holland,  Scotland,  France, 
and  in  certain  countries  of  Germany,  the  churches  organized 
among  these  nationalities  came  to  be  known  as  the  Reformed 
Church  of  Holland,  Scotland,  France,  or  Germany. 

In  the  year  1626,  when  began  the  colonization  of  New  York, 
then  New  Netherland,  by  the  Dutch,  services  were  inaugurated 
First  American  on  Manhattan  Island  in  the  Dutch  language,  and 

Church.  under  the  auspices  of  the  home  church.  Two 
years  later,  in  1628,  the  first  minister  arrived,  the  Rev.  Jonas 
Michaelius;  and  now  began  the  regular  organization  of  a 
church,  or  congregation.  Two  elders  were  ordained,  the  mem- 
bers were  enrolled,  and  the  sacrament  of  the  Lord's  Supper 
celebrated.  It  was  the  beginning  of  the  history  of  this  denom- 
ination in  America.     That  single  church  was  the  nucleus  for 

718 


THE    REFORMED    CHURCH    IN    AMERICA.  7I9 

all  the  rest,  and  itself  still  continues,  after  an  unbroken  succes- 
sion of  ministers  and  elders  until  the  present  day,  as  the  Col- 
legiate Reformed  (Dutch)  Church  of  New  York  city.  As  the 
town  of  New  Amsterdam  grew  in  population,  more  than  one 
church  sprang  up  for  the  use  of  the  Dutch  people;  but  the  gov- 
ernment of  all  such  as  were  erected  or  organized  was  in  the 
hands  of  the  one  board  of  officers  originally  constituted.  Not 
till  the  beginning  of  the  present  century  (1807)  was  there  a 
Reformed  (Dutch)  Church  organized,  in  New  York,  independ- 
ent or  outside  of  this  first  body.  And  now,  while  itself  still 
intact,  it  is  one  of  many  congregations  of  this  name  in  the 
metropolis. 

Following  by  the  very  necessity  of  its  characteristics  the 
spreading  of  Dutch  colonization,  we  find  that  the  congregations 

Outlying  organized  next  in  the  order  of  time  were  those 
Churches.  in  Albany,  N.  Y.  (then  called  Fort  Orange). 
Here  the  first  pastor  was  settled  in  1642,  the  Rev.  Johannes 
Megapolensis;  and  the  first  church  building  was  erected  in 
1643.  An  increase  in  denominational  strength  was  realized  by 
the  organization  of  churches  on  Long  Island  ten  years  later. 
In  1654,  the  Rev.  Johannes  Theodorus  Polhemus  became  pastor 
at  Flatbush  (then  Midwont),  while  at  the  same  time  he  preached 
at  four  or  five  other  stations  in  Kings  and  Queens  counties,  that 
were  soon  formed  into  churches,  but  under  the  government  of 
one  board  of  elders  and  deacons.  In  the  same  year  (1660),  the 
churches  of  Kingston,  N.  Y.,  and  Brooklyn  were  organized, 
and  two  years  later  that  of  Bergen  (now  in  Jersey  City),  New 
Jersey. 

Without  detaining  the  reader  too  much  with  details,  the 
facts   given   indicate   the   necessary    lines    of    denominational 

Lines  of        growth.     Wherever    there   were    colonists    from 

Growth.  Holland,  there  the  churches  of  the  Reformed 
polity  were  planted.  Before  the  English  conquest  in  1664, 
they  were  planted  on  Llanhattan  and  Long  Islands,  on  the 
Hudson  and  Hackensack  Rivers.  After  that  conquest  the 
denomination  .remained  none  the  less  in  ecclesiastical  subjec- 
tion to  the  mother  country,  and  from  the  earlier  centers  we  see 
the  congregations  multiplying  on  the  islands  and  along  the 
rivers  just  mentioned,  and  also  along  the  Mohawk  and  Dela- 
ware and  Passaic  and  Raritan,  in  the  States  of  New  York  and 
New  Jersey. 


780  THE    KINGDOM    OF    GOD    IN    AMERICA. 


Hindrances  to  Progress. 

Administered  from  Amsterdam. — In  the  year  1737,  sixty- 
five  churches  and  nineteen  ministers  constituted  the  extent  of 
this  denomination.  It  began  now  to  be  thought  expedient  that 
to  this  circle  of  churches  be  delegated  ecclesiastical  powers,  in 
the  way  of  ordaining  ministers.  It  is  almost  incredible  to  think 
that  this  had  not  been  done  before.  The  churches  were  mere 
individual  adjuncts  of  the  Classis  of  Amsterdam  in  Holland, 
and  could  exercise  no  concerted  action.  Ministers  were  sent 
from  the  fatherland  hither,  receiving  not  only  their  ordination 
but  their  installation  on  the  other  side.  If  a  young  man  in 
America  wished  to  be  ordained  a  minister,  even  if  he  had  com- 
pleted his  studies  here,  he  must  traverse  the  Atlantic  Ocean  to 
be  ordained  in  Amsterdam.  But  the  requirement  extended 
usually  even  to  his  studies,  so  that  it  was  only  by  special  per- 
mission that  he  could  be  prepared  for  the  ministry  here. 

Obvious  as  it  seemed  that  these  restrictions  upon  ecclesias- 
tical growth  should  be  removed,  it  was  ten  years  before  the 
formal  request  to  constitute  some  sort  of  church  judicatory  on 
this  side  was  granted.  And  scarcely  was  the  new  mode  of 
church  life  in  operation,  when  a  serious  disruption  in  the  church 
was  occasioned  thereby.  The  cry  was  that  those  who  had  ad- 
vocated the  formation  of  an  ecclesiastical  assembly  in  America 
wished  to  make  a  Classis  of  it.  A  Classis  is  the  lowest  judica- 
tory in  the  Dutch  Reformed  Church,  equivalent  to  a  Presbytery 
in  the  Presbyterian  Church,  embracing  a  circle  of  churches 
territorially  contiguous,  and  constituted  of  the  ministers  of  said 
churches  and  one  elder  delegated  by  each  of  such  churches. 
To  the  Classis  belonged  the  power  of  ordaining  ministers,  and 
settling  them  as  pastors  over  congregations.  The  assembly 
which  had  just  been  formed  was  not  a  Classis  in  the  full  sense 

Classis         of  that  term,  had  only  a  part  of  its  powers,  and 

Opposed.  was  called  by  the  name  of  Coetus  to  distinguish  it 
the  more  carefully  from  a  Classis.  Yet  the  inevitable  drift  was 
toward  a  Classis  in  America;    and  surely  the  exigencies  of  the 

Division        case,  the  very  life  of  the  churches,  demanded  more 

Resulting.       of   autonomy  on  their  part.     The  conservatives 

were   alarmed  at  the  prospective  separation  from  the  mother 

church.     They  broke  with  the  Coetus,  and  formed  a  rival  assem- 


THE    REFORMED    CHURCH    IN    AMERICA.  72  I 

bly  calling  itself  the  Conferentie  (1755).  For  several  years  the 
strife  was  kept  up;  representatives  from  either  body  would 
enter  congregations  and  organize  antagonistic  boards  of  officers, 
and  thus  incalculable  mischief  was  done,  and  the  advancement 
of  the  denomination  very  much  interfered  with. 

Dutch  Language  Used. — Another  cause  retarding  progress 
was  the  reluctance  with  which  the  congregations  turned  from 
First  English-  the  language  of  Holland  to  the  language  of  the 
Speaking  country  wherein  their  lot  was  now  cast.  It  was 
Minister.  just  one  hundred  years  after  the  conquest  of  New 
Netherland  by  the  English,  or  in  1765,  that  the  first  English- 
speaking  minister  began  his  work  in  the  Dutch  Reformed 
Church  of  New  York  city.  He  was  by  far  the  first  in  the  whole 
denomination ;  and  before  his  arrival  from  Holland,  where  he 
had  been  installed  pastor  of  the  New  York  church  by  the  Classis 
of  Amsterdam,  the  congregation  was  agitated  by  a  violent  proc- 
ess at  law  by  which  a  number  of  the  members  sought  to  pre- 
vent the  board  of  officers  from  calling  him  at  all. 

Beginning  of  Progress. 

But  now  brighter  days  began  to  dawn  for  the  denomination. 
In  1766  a  youth  bearing  the  historic  name  of  John  Henry  Liv- 
ingston, and  belonging  to  the  famous  family  founded  by  Robert 
Livingston,  the  son  of  the  Rev.  John  Livingston,  pastor  of  the 
refugee  Scotch  Church  of  Rotterdam,  in  Holland,  from  1663  to 
1672,  went  to  pursue  the  study  of  theology  at  the  University  of 
Utrecht,  Holland.  He  had  graduated  from  Yale  College,  and 
now  strictly  followed  the  ancient  requirement  of  going  to 
Holland  to  study  theology  and  to  be  ordained. 
In  the  year  1770  he  returned,  became  the  second 
English-speaking  pastor  of  the  New  York  church,  and  in  1771 
laid  before  the  whole  denomination  a  Plan  of  Union,  which 
should  wipe  away  all  divisions  between  Coetus  and  Conferejitie, 
making  of  the  twain  one  whole  church. 

In  October,  1771,  a  conference  representing  every  party, 
Coetus,  Conferentie,  and  neutrals,  was  held  in  the  Middle  Re- 
formed Church  in  Nassau  Street;  the  Plan  of  Union  was 
adopted,  denominational  strife  ceased,  and  some  degree  of 
autonomy  was  conferred  upon  the  churches  in  America,  with 
the  hearty  consent  of  the  Classis  of  Amsterdam.  The  plan  was 
46 


722  THE    KINGDOM    OF    GOD    IN    AMERICA. 

as  follows,  showing  that  even  j^et  the  churches  remained  in 
subjection  to  Holland: 

(i)  One   General   Body  and    five    Particular    Bodies   to   be 
organized,  and  to  meet  annually. 

(2)  The  General  Body  to  possess  the  power  to  license  and 
ordain. 

(3)  Records  of  such  acts,  and  of  ministerial  changes,  to  be 
sent  to  Holland  for  registration. 

(4)  ^Appeals  jHight  be  carried  to  Holland. 

(5)  One  or  more  professors  of  theology  to  be  chosen  from 
the  Netherlands  with  the  advice  of  the  Classis  of  Amsterdam. 

Now  prosperity  might  have  come,  and  the   denomination 
recovered  from  the  long-continued  injury  of   its  strife.     But 
War  of  the      already  there  were  in  the  air  the  rumors  of  war, 
Revolution.      and  when  the  Revolution  was  fairly  under  way 
it  was  just  in  the  strongholds  of  the  Dutch  Church  that  its  rav- 
ages were  mostly  felt.     But  finally,  on  November  25,  1783,  the 
last  British  soldier  departed  from  our  liberated  soil.     Nearly 
a  year  later,  in  October,  1784,  the  Reformed  Church  had  recov- 
ered sufficient  strength  and  courage  to  enter  upon  a  new  depar- 
ture.    The  General  Body  was  changed  in  name 
yno      orme  .  ^^^  character  to  a  Synod,  and  the  five  Particular 
Bodies  became  so  many  Classes:  that  is,  independence  and  au- 
tonomy were  fully  assumed  by  the  Reformed  churches. 

At  the  same  time,  the  Rev.  John  Henry  Livingston  was 
chosen  professor  of  theology,  and  the  history  of  the  theological 
Symbols  seminary  began.  In  1792,  the  translated  symbols 
Adopted.  of  the  church  in  Holland — the  Belgic  Confession, 
the  Heidelberg  Catechism,  and  the  Canons  of  Dort — were 
adopted  as  the  symbols  of  the  Church  in  America.  At  the  same 
time  the  articles  of  church  order,  adopted  at  the  Synod  of  Dort 
in  1619,  with  explanatory  articles  applying  to  special  circum- 
stances in  America,  became  the  Constitution  of  the  denomina- 
tion here. 

Finally,  in  1794,  the  Synod  is  made  a  General  Synod,  to 
meet  triennially,  its  character  being  conventional.  The  Particular 
Synod  is  made  to  embrace  the  same  number  of 
yn  .  (,|^yj.^jjgg^  i^yj.  jg  ^Q  meet  annually,  and  to  be  a 
representative  body,  composed  of  the  delegates  of  the  five  Classes, 
whose  names  indicate  the  distribution  of  the  churches  over  the 
country:  Albany,  N.  Y.  ;  Hackensack,  N.  J.  ;  Kingston,  N.  Y.  ; 


THE    REFORMED    CHURCH    IN    AMERICA.  723 

New    Brunswick,    N.  J.  ;   and  New  York,  including   those   on 
Manhattan  and  Long  Islands. 

In  1800,  the  General  Synod,  embracing  the  whole  denomina- 
tion, became  representative  as  it  is  now,  and  in  1812  began  to 
meet  annually,  as  it  does  to  this  day.  The  Particular  Synods 
of  Albany  and  New  York  were  formed  in  1800,  to  include  only 
the  Classes  in  those  vicinities.  In  1856,  the  Particular  Synod 
of  Chicago  was  added,  showing  the  extension  of  the  church  at 
the  West;  and  in  1870,  the  Particular  Synod  of  New  York  was 
divided  into  those  of  New  York  and  New  Brunswick,  the  latter 
now  including  the  churches  in  the  State  of  New  Jersey. 

Change  of  Church  Aim. 

It  has  been  seen  that  up  to  the  beginning  of  the  present 
century  the  Reformed  Church  in  America  had  a  distinct  aim, 
and  an  easy  conquest,  in  certain  well-defined  localities.  Its 
cradle  and  its  home  were,  as  has  been  said  more  than  once, 
Manhattan  and  Long  Islands.  It  crept  up  thence  along  the 
Hudson  to  Kingston,  to  Albany,  and  so  to  the  Mohawk  River. 
It  crossed  the  fertile  fields  of  New  Jersey  to  the  Hackensack, 
the  Passaic,  and  the  Raritan,  until  it  reached  the  Delaware.  It 
found  a  race  in  all  these  regions  to  whom  the  church  belonged  as 
by  nature's  birthright,  the  descendants  of  the  early  Hollanders. 

But  what  would  be  its  fortune  under  the  new  circumstances 
of  the  country,  which  opened  with  the  opening  of  the  present 
century?  Here  was  now  a  republic,  a  national  existence  of  our 
own.  All  classes  and  nationalities  of  men  were  flocking  to  our 
shores,  and  our  own  people  of  the  East  were  flowing  over  into 
the  new  regions  along  and  beyond  the  Ohio  and  the  Mississippi. 
The  church  awoke  to  these  opportunities:  her  own  people 
caught  the  emigrating  fever;  some  went  to  settle  on  the  Gene- 
see River,  and  by  the  Seneca  and  its  sister  lakes.  Churches 
were  organized  there,  and  on  the  Susquehanna,  in  Pennsylva- 
nia; in  Kentucky,  one  had  a  brief  existence.  Then  for  a  time, 
from  1796  to  1821,  efforts  were  made  to  plant  churches  of  our 
name  in  Canada,  and  at  one  time  there  were  fourteen  on  the 
shores  of  the  St.  Lawrence,  and  on  Lake  Ontario,  near  the  Bay 
of  Quinte. 

As  the  western  regions  of  New  York  became  more  and  more 
regularly  settled,  our  church,  too,  found  chances  to  plant  orga- 


724  THE    KINGDOM    OF    GOD    IN    AMERICA. 

nizations.  Buffalo  was  one  of  its  outposts.  In  the  third  and 
fourth  decade  of  the  century,  emigrants  went  forth  from  Dutch 
Emigration  communities  in  New  Jersey  and  New  York,  and 
Westward,  settled,  church  and  all,  in  Illinois  and  Wisconsin 
and  Michigan.  Thus  a  company  from  Raritan,  N.  J.,  estab- 
lished Raritan  and  Fairview  in  Illinois.  A  church  of  our  name 
was  founded  in  Grand  Rapids,  Mich. 

But  yet,   among  American  settlements  at  the  West,  except 
these  few  with  their  prevailing  elements  of  Holland  ancestry. 
Sphere  our  denomination  had  made  no  permanent  con- 

Extended,  quests,  and  no  headway  to  speak  of,  when  the 
middle  of  the  century  had  been  reached.  Then,  of  a  sudden,  by 
a  most  remarkable  Providence,  and  a  most  striking  repetition 
of  history,  this  denomination  secured  a  permanent  foothold  and 
a  vast  extension  in  the  far  West.  It  was  the  result  of  events 
across  the  seas,  and  in  the  same  country  whence  the  Reformed 
Church  in  America  proceeded  at  the  first.  Rationalism,  having 
gradually  extended  itself  among  both  laity  and  clergy  in  Hol- 
land, led  at  last,  in  1834,  to  a  protest  on  the  part  of  the  ortho- 
The  Free  ^o^  party  against  the  liberalism  of  the  State 
Church  and  Church.  It  was  the  "Free-Church"  movement 
Persecution,  of  Holland,  preceding  that  of  Scotland  by  about 
ten  years.  Those  who  seceded  from  the  State  Church  were 
variously  annoyed,  and  even  persecuted,  by  the  authorities  of 
church  and  state,  led  by  the  king.  Thereupon,  finally,  in  1847, 
many  thousands  of  Hollanders,  mostly  from  the  country  dis- 
tricts, conducted  by  their  pastors — chartering  whole  vessels  and 
thus  multiplying  Mayflowers  in  this  nineteenth  century — emi- 
grated to  America  and  settled  in  the  then  undeveloped  regions 
of  Michigan,  Wisconsin,  and  Iowa.  By  the  ties  of  spiritual 
and  national  ancestry  they  belonged  to  the  Reformed  (Dutch) 
Church  in  America,  and  in  1850  they  were  taken  up  as  an  inte- 
gral part  of  the  denomination. 

As  already  said,  in  1856  the  Particular  Synod  of  Chicago  was 
constituted,  there  being  then  no  less  than  five  Classes  formed 
among  the  Western  Hollanders.  There  are  now  six;  for  their 
numbers  have  been  constantly  reinforced  by  immigrations  from 
the  fatherland.  Hope  College,  at  Holland,  Mich.,  and  the 
Western  Theological  Seminary,  at  the  same  place,  have  been 
established  for  their  special  benefit,  and  a  preparatory  school 
has  been  founded  still  farther  west,  at  Orange  City,  Iowa. 


THE    REFORMED    CHURCH    IN    AMERICA.  725 

The  Present  Position  of  the  Church. 

The  Reformed  Church  in  America,  in  its  present  condition, 
has  its  churches  scattered  all  over  the  State  of  New  York,  east 
of  Rochester;  in  almost  every  section  of  New  Jersey;  and  a 
few  in  and  about  Philadelphia,  in  Pennsylvania.  We  claim  one 
or  two  denominational  beacon-lights  in  Ohio,  in  the  city  of 
Cleveland.  There  is  a  church  in  Detroit,  and  one  in  Indiana. 
The  eastern  shore  of  Lake  Michigan  is  covered  with  a  numer- 
ous array,  and  in  and  near  Milwaukee  and  Chicago  we  can 
count  a  goodly  number.  Thence  westward,  through  Illinois 
and  Wisconsin,  and  Iowa,  we  pass  on  the  torch  of  our  denomi- 
nation till  we  reach  Dakota,  North  and  South,  where  our  forces 
are  as  yet  few  and  scattered,  but  constantly  strengthened  from 
the  main  army  behind,  or  from  the  ancient  home  across  the 
seas,  whence  emigrants  still  arrive  from  the  dear  plains  and 
dykes  of  fatherland.  The  General  Synod  now  embraces  four 
Particular  S5'nods,  among  which  are  distributed  35  Classes, 
with  612  churches,  614  ministers,  and  ioo,8ii  members.  Be- 
nevolent contributions  run  up  to  nearly  $400,000,  and  congre- 
gational outlays  have  passed  the  million-dollar  mark. 

The  denomination  maintains  mission  stations  in  four  coun- 
tries, India,  China,  Japan,  and  Arabia.     In  India,  especially  in 

Foreign         the  Madras  presidency,  the  churches  are  numer- 

Missions.  ous  enough  to  have  been  organized  into  the 
Classis  of  Arcot,  assigned  to  the  Particular  Synod  of  New  York. 
In  China,  missionary  effort  has  been  concentrated  around 
Amoy.  In  Japan,  work  naturally  began  in  and  near  Nagasaki, 
in  the  south,  for  a  long  time  the  only  port  open  to  the  world 
outside,  and  then  only  to  the  Dutch.  But  also  in  the  north, 
effort  is  concentrated  around  the  city  of  Yokohama.  Arabia 
has  lately  been  invaded  by  three  or  four  intrepid  young  men, 
at  a  point  not  previously  attacked  by  the  emissaries  of  Chris- 
tendom. 

Worship  and  Doctrine. 

It  is  of  interest  to  note  that  our  denomination  may  be  desig- 
nated as  semi-liturgical  in  its  manner  of  worship,  and  as  such 
Semi-liturgical  seems  to  occupy  a  place  of  vantage  in  the  Chris- 
in  Worship,      tian  life  of  this  country.     We  observe  here  two 
reactions:    one   against   an   excessive   ritualism;    one   against 


726  THE    KINGDOM    OF    GOD    IN    AMERICA. 

the  coldness  and  barrenness  attending  a  complete  repudiation 
of  all  forms  and  ceremonies.  Our  church  prescribes  forms  for 
the  celebration  of  the  sacraments,  at  which  prayers  prepared 
therefor  are  also  to  be  used.  It  prescribes  prayers  for  other 
occasions,  and  accepts  the  litany.  But  it  leaves  the  clergy  or 
laity  free  to  use  or  not  to  use  these  prayers,  only  insisting  on 
the  sacramental  formulae,  and  those  for  ordinations  and  installa- 
tions. It  also  encourages  without  enjoining  the  observance  of 
the  great  church  festivals,  and  thus  to  an  extent  recognizes  the 
church-year. 

Finally,  the  Reformed  Church  in  America,  in  the  way  of 
doctrinal  teaching,  stands  upon  the  great  system  of  Calvin. 
Calvinistic  in  Historically  and  theoretically  we  stanchly  in- 
Doctrine.  sist  upon  these  as  the  orthodox  interpretation  of 
the  Gospel  of  Christ.  But,  practically,  we  are  wise  enough  not 
to  press  them  too  harshly.  As  a  fact,  we  do  not  present  them 
to  persons  seeking  our  fellowship  with  a  view  to  their  deliberate 
and  formal  subscription,  altho  we  still  so  present  them  to 
clergymen  joining  our  ranks.  Yet  even  here  the  requirement 
is  so  interpreted  that  within  recent  years  brethren  from  the 
Methodist  communion  have  found  no  difficulty  in  accepting 
charges  among  our  churches.  The  doctrines  are  mainly  left  by 
tacit  consent  to  those  regions  of  speculative  thought  and  abstract 
logic,  whence  perhaps  they  ought  never  to  have  been  drawn,  to 
disturb  the  peace  of  the  church,  and  to  create  erroneous  impres- 
sions of  God. 

But  still,  these  doctrines  have  had  a  decided  influence  upon 
the  Christian  life  and  character  of  our  people.  They  have 
taught  the  habit  of  a  deep  and  wide  reading  of  Scripture,  in  all 
its  bearings  on  truth;  not  hiding  from  ourselves  that  which 
condemns  and  humbles  the  sinful  heart.  They  have  encour- 
aged therefore,  an  intelligent  Christianity,  if  it  may  be  so 
called,  which  knows  why  we  believe  what  we  believe ;  depending 
in  no  wise  upon  a  vague  or  vapid  sentiment  or  sentimentality. 
Thus  we  are  not  shaken  from  our  faith  when  clouds  and  dark- 
ness sometimes  seem  to  surround  God,  for  we  know  that  justice 
and  judgment  are  the  habitation,  or  the  foundatioi,  of  His 
throne;  and  that  when  the  clouds  have  rolled  away  and  the 
darkness  has  vanished,  we  shall  see  the  countenance  of  a 
Father  of  mercies  and  a  God  of  all  comfort,  whose  very  name  is 
Love,  and  only  Love. 


CHAPTER    THIRTEENTH. 

THE   REFORMED    EPISCOPAL   CHURCH. 
By   Rev.    George   W.   Huntington,  £>.£>.,   Brooklyn,   N.    Y. 

The  Reformed  Episcopal  Church  claims  to  be  the  Episcopal 

Church  of  the  Reformation,  and,  in  this  country,  of  the  period 

,     ^,  .  immediately     following     the    Revolution.      Its 

Its  Claims.       ^  T^     1     .  ,  .   ,,        , 

Prayer  Book  is  substantially  the  same   as  that 

favorably  reported  by  a  committee,  of  which  Bishop  White,  of 
Pennsylvania,  was  chairman,  to  the  First  General  Convention 
of  the  Protestant  Episcopal  Church.  High  Church  influence, 
under  the  leadership  of  Bishop  Seabury,  of  Connecticut,  de- 
feated its  final  adoption  a  few  years  later. 

Its  Origin  and  Principles. 

Certain  expressions  in  the  Book  of  Worship  that  was  sub- 
stituted, and  which  is  to-day  the  Prayer  Book  of  the  Protestant 
Episcopal  Church,  occasioned  much  dissatisfaction  in  the  minds 
of  Evangelical  Churchmen,  especially  among  the  laity,  at  the 
head  of  whom  was  Chief  Justice  John  Jay.  Eventually  it  found 
utterance  in  petitions  to  successive  General  Conventions,  signed 
by  several  hundreds  of  its  ministers,  asking  relief  from  the 
mandatory  use  of  expressions  which  they  regarded  as  erroneous 
and  harmful.  These  petitions  were  repeatedly,  and,  at  length, 
contemptuously  denied.  Then  it  became  evident  to  some  of 
these  men  that  the  battle  for  evangelical  principles,  that  had 
been  waged  within  the  Church  for  so  many  generations,  had 
been  lost.  There  could  be  no  peace  without  purity,  and  they 
wisely  decided  that  peaceable  separation  was  better  than  con- 
tinual strife. 

About  this  time  the  World's  Evangelical  Alliance  met  in 

^  .  .         New  York  city.     One  of  its  closing  sessions  was 

a  union  celebration  of  the  Lord's  Supper  in  the 

Fifth  Avenue  Presbyterian  Church,  Rev.  John  Hall,  D.D.,  pas- 

727 


728  THE    KINGDOM    OF    GOD    IN    AMERICA, 

tor.  Bishop  George  D.  Cummins,  D.D.,  of  Kentucky,  took 
part  in  the  administration  of  the  sacrament.  For  doing  this  he 
was  so  severely  criticized  by  some  of  his  fellow  bishops,  and  by 
the  religious  press  of  his  own  church,  that  he  was  convinced  the 
hour  for  decisive  action  had  struck.  Accordingly  he  issued  a 
call  to  those  who  desired  to  unite  in  organizing  an  evangelical, 
liturgical,  Episcopal  church  to  meet  in  convention.  At  the 
appointed  time,  on  the  second  day  of  December,  1873,  eight 
ministers  and  twenty  laymen,  all  of  whom  had  belonged  to  the 
Protestant  Episcopal  Church,  met  in  the  Y.  M.  C.  A.  Building 
in  New  York  city,  and  formally  organized  the  Reformed  Epis- 
copal Church. 

The  number  present  was  small,  smaller  even  than  was 
expected.  Some  in  the  church  from  whence  they  came  uot, 
who  had  been  foremost  in  advocating  such  action,  weakened 
when  the  crucial  moment  arrived.  Together  with  many  others 
they  smothered  their  convictions  and  their  protests,  and  from 
that  hour  the  Evangelical  party  in  that  communion  has  been  a 
vanishing  quantity.  But  tho  the  Reformed  Episcopal  Church 
had  such  a  humble  origin,  and  the  circumstances  attending  its 
birth  seemed  so  inauspicious,  nevertheless  its  organization  was 
effected,  and  in  the  twenty  years  that  have  since  elapsed  it  has 
vindicated  its  right  to  a  place  in  the  sisterhood  of  churches. 

In  its  Declaration  of  Principles  this  church  repudiates  the 
teaching   that  the  Christian  ministry   is  a  priesthood   in   any 
.  other  sense  than  that  all  believers  are  a  "royal 

priesthood."  It  denies  that  regeneration  is  in- 
separable from  baptism.  While  it  adheres  to  Episcopacy,  not 
as  of  divine  right,  but  as  an  ancient  and  desirable  form  of 
church  government,  and  retains  a  liturgy  for  use  in  its  Sunday 
services,  it  gladly  recognizes  that  believers  who  prefer  other 
forms  are  partakers  with  them  of  all  the  blessings  provided  in 
the  covenant  of  grace. 

The  Reformed  Episcopal  Church  is  a  liberal  church.  It  has 
an  open  communion,  where  all  Christians  are  invited  to  the 
Lord's  Table.  It  has  a  liturgy,  venerated  and  beautiful,  purged 
from  all  errors.  It  encourages  the  use  of  extemporaneous  prayer. 
It  allows  no  altars  to  be  erected  within  its  walls.  It  takes  min- 
isters of  other  evangelical  churches  by  the  hand,  and  says  to 
them,  "Break  unto  us  the  bread  of  life."  It  recognizes  the 
ordination    of   other   Christian   churches,    and   sends  fraternal 


THE    REFORMED    EPISCOPAL    CHURCH.  729 

delegates  to  their  general  Conventions;  and  it  receives  from 
them  into  its  communion  by  letter,  certificate,  or  other  satisfac- 
tory evidence,  persons  who  desire  to  unite  with  it.  Its  greatest 
work  is  to  preach  the  Gospel,  emphasizing  the  necessity  of 
the  new  birth  (John  iii.  3.),  depending  only  upon  the  Holy 
Ghost  to  give  power  and  efficacy  to  the  truth.  As  an  Episcopal 
Church  its  aim  is  to  make  the  most  of  the  preacher ;  as  a  liturgical 
Church  to  emphasize  spirituality,  and  make  provision  for  extem- 
poraneous prayer;  as  a  church  using  forms,  to  place  the  highest 
value  upon  holy  living  and  purity  of  conduct,  encouraging 
informal  and  social  religious  meetings;  as  a  church,  liberal 
where  the  servants  of  the  Lord  may  think  differently,  but  tena- 
cious and  uncompromising  where  doctrinal  truth  and  Scriptural 
teachings  are  concerned. 

Its  Growth  and  Position. 

In  the  United  States  and  Canada  the  Reformed  Episcopal 
Church  has  8  bishops  and  120  ministers.  It  has  upward  of 
100  parishes,  in  which  are  over  10,000  communicants,  and  12,000 
Sunday-school  scholars.  These  parishes  are  located  in  the 
States  of  Massachusetts,  N.ew  York,  New  Jersey,  Pennsylvania, 
Delaware,  Maryland,  Virginia,  South  Carolina,  Ohio,  Michi- 
gan, Illinois,  Wisconsin,  Missouri,  and  California,  and  in  the 
Canadian  provinces  of  New  Brunswick,  Quebec,  Ontario,  and 
British  Columbia.  They  are  divided  into  three  Synods  and  four 
Missionary  Jurisdictions,  viz. :  the  Synod  of  New  York  and 
Philadelphia;  the  Synod  of  Chicago,  and  the  Synod  of  Canada; 
and  the  Missionary  Jurisdiction  of  the  Pacific,  the  Missionary 
Jurisdiction  of  the  Northwest,  the  Missionary  Jurisdiction  of 
the  South,  and  the  Special  Missionary  Jurisdiction  of  the  South. 

The  valuation  of  the  church  property  and  endowments  of 
the  Reformed  Episcopal  Church  exceeds  $2,000,000.  It  has  a 
fully  equipped  theological  seminary,  occupying  a  fine  build- 
ing of  its  own,  in  the  city  of  Philadelphia,  and  graduates  from 
this  institution  are  already  serving  in  many  of  its  parishes. 

In  this  connection  it  is  worthy  of  mention  that  a  thorough 
theological  education  is  given  to  any  student  who  applies,  abso- 
lutely without  any  charge  for  tuition,  and  without  his  incurring 
any  obligation  to  enter  the  ministry  of  that  branch  of  the 
Church  of  Christ  to  which  the  seminary  belongs. 


73° 


THE    KINGDOM    OF    GOD    IN    AMERICA. 


Tho  this  church  has  been  organized  comparatively  but  a  few 
years,  it  is  already  largely  imbued  with  the  missionary  spirit. 
Missionary  In  the  home  field  it  has  about  twenty  parishes 
Spirit.  among  the  freedmen  of  South  Carolina.     These 

are  under  the  pastoral  care  of  a  superior  class  of  colored  min- 
isters, trained  in  the  Divinity  School  of  Bishop  P.  F.  Stev- 
ens, of  Claflin  University,  Orangeburg,  S.  C,  and  who  exercises 
an  episcopal  oversight  in  their  present  work. 

This  church,  in  obedience  to  the  Great  Commission,  has  also 
entered  the  foreign  field.  It  has  several  missionaries  in  India, 
who  have  established  thirty  schools  and  orphanages,  and  are 
engaged  in  preaching  the  Gospel  in  populous  sections  where 
there  are  no  other  Christian  missionaries.  Through  their  in- 
strumentality, tens  of  thousands  are  hearing  the  glad  tidings 
for  the  first  time. 

The  growth  of  the  Reformed  Episcopal  Church  has  not 
been  rapid.  Pioneer  work  is  laborious  and  self-denying ;  re- 
forms are  not  popular;  the  majority  prefer  to  go  with  the  cur- 
rent, rather  than  to  pull  against  the  stream;  it  is,  and,  in  a 
time  of  general  falling  away  from  the  truth,  may  continue  to 
be,  a  "little  flock."  Nevertheless,  believing  that  God  thinks 
more  of  quality  than  quantity,  it  will  maintain  its  position  as  a 
witnessing  church  ;  witnessing  for  spiritual  worship  and  the  old 
Gospel  in  an  age  of  externalism  and  latitudinarianism. 


CHAPTER  FOURTEENTH. 

THE   UNITARIAN    CHURCH. 
By  Rev.  Edward  Everett  Hale.,   D.E).,   Boston,   Mass. 

The  Unitarian  movement  may  be  traced  in  all  the  Christian 
churches  of  our  time,  probably  not  excepting  the  Roman  Cath- 
olic and  Greek  churches.  It  would  be  more  easy  to  speak  of  it 
as  a  movement  influencing  all  religious  opinion,  than  to  des- 
cribe the  various  organizations  which  are  affected  by  this  move- 
ment. The  Unitarians  themselves  suppose  that  persons  of 
their  own  religious  convictions  might  be  found  in  all  the  organ- 
ized churches  in  the  world. 

The  name  Unitarian,  like  the  Latin  word  Unitarhis,  which 

corresponds  to  it,  is  modern.     It  does  not  appear  in  literature 

before  the  year  1563,  when  the  Synod  of  Thord  or  Torda  in 

Origin  of  the     Hungary  made  a  statement  of  mutual  toleration 

Name.  which  should  govern  the  contending  churches  in 

that  kingdom.  The  Calvinists,  the  Catholics,  the  Lutherans, 
and  the  Socinians,  as  they  were  called,  agreed  on  a  system  of 
mutual  toleration.  The  persons  who  held  to  this  system  were 
called  the  Uniti  or  Unitarii,  because  they  believed  in  a  religious 
unity.  The  word,  in  this  first  use,  had  no  reference  to  the  doc- 
trine of  the  unity  or  the  trinity.  Eventually  the  Calvinists 
withdrew  from  this  agreement,  the  Lutherans  withdrew  from 
it,  and  the  Catholics  withdrew  from  it;  the  Uniti  or  U^iitarii 
were  left.  They  were  people  who  believed  that  the  Savior, 
while  of  the  nature  of  God,  as  all  men  may  be,  is  not  equal  with 
God,  and  that  the  name  of  God  is  not  properly  applied  to  Him. 
The  name  Unitarian  thus  became  the  familiar  name  in  Europe 
applied  to  persons  who  held  a  belief  similar  to  theirs.  It  is  now 
applied  wholly  in  a  theological  sense  to  such  persons.  The 
word  Trinitarius,  on  the  other  hand,  is  as  old  as  the  fourth 
century.  It  appears  in  the  discussion  between  the  Arian  and 
Athanasian  parties,  in  the  Council  of  Nice  and  afterward. 

The  largest  organizations  of  the  Unitarian  Church  are  those 
731 


732  THE    KINGDOM    OF    GOD    IN    AMERICA. 

in  America,  in  England,  and  in  Hungary.  The  French  Uni- 
tarians, who  are  a  considerable  and  respectable  communion, 
have  no  separate  organization,  except  such  publishing  societies 
and  tract  societies  as  issue  religious  newspapers  and  books. 
The  Protestant  Church  of  Switzerland,  and  that  of  Holland, 
contain  many  distinguished  Unitarian  writers  and  thinkers;  but 
in  neither  of  these  countries  has  any  formal  division  of  the 
church  been  made  in  such  theological  lines, 

I.   The  Unitarian  Church  of    America. 

The  Congregational  churches  of  New  England  have  never 
established  any  uniform  creed  or  covenant.  Each  church 
.     Q.  .  makes  its  own  covenant,  and,  if  it  wishes  a  formula 

of  doctrine,  it  makes  its  own  creed.  In  fact,  the 
churches  were  organized  by  covenants  only,  in  which  the  mem- 
bers bound  themselves  to  "walk  together  in  Christ,"  and  they 
did  not  attempt  religious  definitions.  When  Whitefield  arrived 
in  New  England,  and  the  "  Great  Awakening"  began,  it  was 
felt  in  many  of  the  churches  that  these  old  covenants  were  not 
sufficiently  definite,  and  theological  formulas  in  the  shape  of 
creeds  were  introduced. 

Those  churches  which  received  members  simply  on  the 
covenant  to  "walk  together"  naturally  became  more  latitu- 
dinarian  in  their  theological  expressions  than  those  whose 
members  were  necessarily  restricted  by  the  form  drawn  up  in 
definite  verbal  expressions.  '  The  consequence,  in  Massachu- 
setts, was  that  the  churches  which  had  no  written  creeds  gener- 
ally became  broadly  Arminian  in  their  theology,  while  the 
churches  which  had  written  creeds  generally  maintained  the 
Calvinistic  opinions  of  the  persons  who  wrote  those  creeds 
under  the  influence  of  the  "  Great  Awakening."  It  followed 
that,  in  the  early  part  of  this  century,  a  separation  took  place 
between  two  branches  of  the  Congregational  churches,  and  the 
word  "  Unitarian,"  which  was  then  a  new  word  in  familiar  con- 
versation, was  applied  to  the  churches  which  were  more  lati- 
tudinarian  or  liberal  in  their  conditions  of  membership.  That 
word  was  so  unfamiliar  in  English  use  at  the  beginning  of  this 
century  that  it  is  not  in  Johnson's  Dictionary  of  the  edition  of 
1805. 

Unitarians  as  a  denomination  have  no  creed.     Nearly  every 


THE    UNITARIAN    CHURCH. 


733 


congregation  has  its  own  covenant  or  statement,  but  this  is  for 
itself  alone.  This  is  a  distinguishing  mark  of  the  pure  in- 
dependent Congregationalists.  A  majority  of  the  original  New 
England  churches  which  were  formed  in  the  first  generation  of 
the  life  of  the  colony  of  Massachusetts  are  now  regarded  as 
Unitarian  churches.  Such  are  the  First  Church  in  Plymouth, 
the  First  Church  in  Salem,  the  First  Church  in  Boston,  the 
First  Church  of  Cambridge,  Roxbury,  Dorchester,  Dedham, 
Hingham,  Gloucester,  Concord,  and  of  other  of  the  early  New 
England  settlements.  On  the  other  hand,  the  First  Church  in 
Charlestown,  that  in  Lynn,  and  that  in  Newbury,  are  Orthodox 
or  "Evangelical."  Many  of  these  Unitarian  churches  retain 
the  covenants  originally  adopted.  That  of  the  First  Church  of 
Salem,  for  instance,  is  in  these  words: 

"  We  covenant  with  the  Lord  and  with  one  another,  and  do 
bind  ourselves  in  the  presence  of  God  to  walk  together  in  all 
the  ways  of  God,  as  He  is  pleased  to  reveal  Himself  unto  us  in 
His  blessed  Word  of  truth." 

At  the  National   Conference  of   the  Unitarian   Church  of 
America,  held  at  Saratoga  in  September,   1894,  the  following 
Summary  of     statement  was  unanimously  agreed  upon,  as  one 
Faith.  to  which  all  the  churches  and  societies  repre- 

sented there,  nearly  three  hundred  in  number,  acceded: 

"These  churches  accept  the  religion  of  Jesus,  holding,  in 
accordance  with  His  teaching,  that  practical  religion  is  summed 
up  in  love  to  God  and  love  to  man." 

The  organization  of  such  churches  is  naturally  very  simple, 
and,  as  has  been  said,  the  members  of  those  churches  themselves 
suppose  that  their  views  are  entertained  by  a  very  much  larger 
number  of  Christians  than  appear  upon  the  Unitarian  Church 
calendars.  The  Unitarian  churches  which  are  willing  to 
assume  that  name  exist  in  thirty-seven  States  of  the  American 
Union,  and  in  Canada.  Their  organization  with  each  other  is 
severely  limited  by  the  absolute  independency  of  the  several 
churches,  no  one  of  which  would  tolerate  any  interference  from 
an  outside  body  in  its  statement  of  religion  or  in  its  methods  of 
work.  It  is  a  familiar  phrase  among  them  that  they  unite  for 
the  bringing  in  of  the  Kingdom  of  God,  but  for  no  other 
purpose. 

In  1865,  under  the  impulse  given  by  work  in  the  army  and 


734  THE    KINGDOM    OF    GOD    IN    AMERICA. 

for  the  freedmen  during  the  Civil  War,  the  Unitarian  churches 
organized  what  is  known  as  the  "National  Conference  of  Uni- 
Biennlal  tarian  and  Other  Christian  Churches  of  America. " 
Conference  This  Conference  holds  a  meeting  in  the  autumn 
of  every  second  year.  To  it  are  submitted  the  reports  of  all  the 
missionary  associations  of  the  body,  of  the  different  schools  and 
colleges  which  it  sustains,  and  indeed  of  any  other  organization 
which  chooses  to  report  to  it.  The  constitution  of  this  Confer- 
ence is  in  the  following  words: 

Preamble. 

The  Conference  of  Unitarian  and  Other  Christian  Churches 
was  formed  in  the  year  1865,  with  the  purpose  of  strengthening 
the  churches  and  societies  which  should  unite  in  it  for  more 
and  better  work  for  the  kingdom  of  God.  These  churches 
accept  the  religion  of  Jesus,  holding,  in  accordance  with  His 
teaching,  that  practical  religion  is  summed  up  in  love  to  God 
and  love  to  man. 

The  Conference  recognizes  the  fact  that  its  constituency  is 
Congregational  in  tradition  and  polity.  Therefore  it  declares 
that  nothing  in  this  constitution  is  to  be  construed  as  an  author- 
itative test;  and  we  cordially  invite  to  our  working  fellowship 
any  who,  while  differing  from  us  in  belief,  are  in  general  sym- 
pathy with  our  spirit  and  our  practical  aims. 

Article  I.  The  churches  and  other  organizations  here  repre- 
sented unite  themselves  in  a  common  body  to  be  known  as  the 
National  Conference  of  Unitarian  and  Other  Christian  Churches. 

Art.  II.  This  National  Conference  shall  be  composed  of 
such  delegates,  elected  once  in  two  years,  not  exceeding  three 
from  any  church  or  other  affiliated  organization,  as  may  be 
invited  by  the  council,  and  accredited  to  it  by  a  certificate  of 
their  appointment. 

Art.  III.  The  Conference  shall  meet  biennially,  at  such 
time  and  place  as  it  may  designate  at  its  successive  biennial 
sessions,  unless  otherwise  directed  by  the  council. 

Art.  IV.  Its  officers  shall  consist  of  a  president;  six  vice- 
presidents;  a  general  secretary ;  a  treasurer;  a  council  of  twelve, 
including  the  general  secretary  and  treasurer,  of  whom  not 
more  than  half  shall  be  ministers;  and  a  committee  on  fellow- 
ship, consisting  of  twelve — three  from  the  Eastern  States,  three 
from  the  Middle  and  Southern  States,  three  from  the  Central 
Western  States,  and  three  from  the  Pacific  States — who  shall 
be  elected  at  each  meeting,  to  hold  their  offices  for  two  years, 
or  until  their  successors  are  appointed. 

Art.  V.  The  council,  during  the  intervals  of  the  biennial 
seasons,  may  fill  vacancies  in  the  board  of  government,  and 
shall  have  charge  of  all  business  having  reference  to  the  inter- 


THE    UNITARIAN    CHURCH.  735 

ests  of  the  Conference  and  entrusted  to  it  by  that  body,  which 
is  hereby  declared  a  purely  advisory  one. 

Art.  VI.  The  National  Conference,  until  further  advised 
by  its  experience,  adopts  the  existing  organizations  of  the  Uni- 
tarian body  as  the  instruments  of  its  power,  and  confines  itself 
to  recommending  to  them  such  undertakings  and  methods  as  it 
judges  to  be  in  the  heart  of  its  constituency. 

Art.  VII,  This  constitution  maybe  amended  at  any  regular 
meeting  of  the  Conference  by  a  vote  of  not  less  than  two  thirds 
of  the  delegates  accredited  thereto,  provided  public  announce- 
ment of  the  proposed  amendment  has  been  given  three  months 
in  advance. 

The  number  of  churches  which  may  send  delegates  to  this 
Conference  is  about  five  hundred.  The  president  of  the  Na 
tional  Conference,  at  the  present  time,  is  Rev.  George  Batchelor. 
Rev.  D.  W.  Morehouse  is  secretary,  and  Mr.  William  Howell 
Reed  treasurer. 

Affiliated  Societies. — Among  the  most  important  bodies 
which  report  to  this  Conference  is  the  American  Unitarian  As- 
sociation, formed  in  the  year  1825,  for  the  following  purposes: 

1.  To  collect  and  diffuse  information  respecting  the  state  of 
Unitarian  Christianity  in  our  country. 

2.  To  produce  union,  sympathy,  and  cooperation  among 
Liberal  Christians. 

3.  To  publish  and  distribute  books  and  tracts,  inculcating 
correct  views  of  religion,  in  such  form  and  at  such  price  as  shall 
afford  all  an  opportunity  of  being  acquainted  with  Christian 
truth. 

4.  To  supply  missionaries,  especially  in  such  parts  of  our 
country  as  are  destitute  of  a  stated  ministry. 

5.  To  adopt  whatever  other  measures  may  hereafter  seem 
expedient, — such  as  contributions  in  behalf  of  clergymen  with 
insufficient  salaries,  or  in  aid  of  building  churches. 

It  is  incorporated  under  the  laws  of  Massachusetts,  and  its 
officers  are  annually  chosen,  each  director  serving  for  three 
years.  In  its  original  work  it  was  confined  mostly  to  the  print- 
ing of  books  and  tracts ;  but  it  also  sends  out  preachers  to  differ- 
ent parts  of  this  country,  and  is  virtually  a  home  missionary 
society.  It  maintains  a  mission  in  Japan,  and  has  sometimes 
employed  agents  or  preachers  in  India;  but  with  these  slight 
exceptions  it  has  undertaken  no  foreign  missionary  work. 

The  American  Unitarian  Association  has  no  dogmatic  test 
beyond  the  statement  in  its  by-laws  that  the  object  of  the  Asso- 
ciation  shall  be  "to  diffuse  the  knowledge  and  promote  the 


736  THE    KINGDOM    OF    GOD    IN    AMERICA. 

interests  of  pure  Christianity."  A  subscription  of  $50  makes  a 
person  a  life-member  of  this  Association.  Every  church  or 
missionary  association,  on  contributing  for  missionary  uses  for 
two  successive  years,  is  entitled  to  representation  at  business 
meetings.  The  Board  of  Directors  consists  of  eighteen  persons 
beside  the  officers.  This  makes  in  all  a  Board  of  twenty-six, 
sixteen  of  whom  must  be  laymen.  The  executive  work  of  the 
Board  is  substantially  in  the  hands  of  the  president,  secretar)', 
assistant  secretary,  and  treasurer,  with  the  cooperation  of-  the 
standing  committees  of  the  directors.  These  are  the  com- 
mittees on  finance,  publication,  on  the  New  England  States, 
the  Middle  and  Southern  States,  on  the  Western  States,  on  the 
Pacific  Coast,  on  foreign  missions  and  on  education. 

The  offices  of  the  Association,  and  of  several  of  the  societies 
inspired  by  Unitarian  principles,  are  in  Boston,  at  25  Beacon 
Street,  where  a  large  and  handsome  building  was  erected  for 
this  purpose  a  few  years  ago.  Including  the  cost  of  this  building, 
the  property  of  the  Association  is  between  $400,000  and  $500,000, 
of  which  the  interest  is  appropriated  to  purposes  of  education 
and  missions.  The  annual  contributions  from  societies  for 
similar  purposes,  in  ordinary  years,  are  about  $60,000.  The 
bequests  received  vary,  of  course;  but  the  society  generally  has 
an  annual  working  fund  of  about  $100,000.  Some  of  its  funds 
are  for  foreign  missions,  some  for  the  aid  of  theological  stu- 
dents, some  for  benevolent  operations  in  specified  places,  and 
some  for  the  promotion  of  education.  There  is  a  special  fund 
for  the  building  of  churches.  The  Association  carries  on  a 
considerable  publication  of  books,  being  in  the  habit  of  present- 
ing books  which  illustrate  liberal  Christianity  to  libraries,  and 
in  some  instances  to  clergymen  and  others  who  may  ask  for 
them.  The  present  officers  of  the  Association  are:  President, 
Hon.  George  S.  Hale;  secretary.  Rev.  George  Batchelor;  treas- 
urer, Arthur  Lincoln. 

Another  of  the  societies  whose  offices  are  established  in  the 
same  building  is  the  Unitarian  Sunday-School  Society.  This 
Society  maintains  agencies  for  the  work  of  Sunday-schools  in 
all  parts  of  the  country,  it  publishes  text-books  and  books  for 
the  libraries,  it  maintains  a  committee  which  publishes  an  an- 
nual report  on  books  suitable  for  Sunday-school  libraries,  and 
occasionally  sends  out  missionaries  for  the  organization  of 
Sunday-schools.     The  president  of  the  Society  is  Rev.  Edward 


THE    UNITARIAN    CHURCH.  737 

A.  Horton;  Mr.  Edwin  J.  Lewis,  Jr.,  is  clerk,  and  Mr.  Richard 
C.  Humphreys  treasurer. 

Educational  Interests. — ^The  Unitarians  have  always  been 
largely  interested  in  popular  education.     Among  the  leaders  in 

Harvard        the  improvement  of  popular  education  in  Amer- 

CoUege.  ica,  their  clergy  and  laymen  have  been  promi- 
nent. The  colony  of  Massachusetts  was  always  very  sensitive 
of  the  power  of  the  clergy,  and  in  general  the  laity  were  deter- 
mined to  take  the  leading  part  in  the  administration  of  its 
affairs.  It  followed  that  Harvard  College,  which  was  dedicated 
"  To  Christ  and  the  Church"  in  its  very  beginning,  in  1636,  was 
always  more  under  lay  direction  than  under  the  direction  of 
those  clergymen  who,  like  the  Mathers  and  others,  would  have 
been  glad  to  hold  a  sway  over  it  which  the  colony  never  granted. 
This  is  the  reason  why,  when  the  separation  took  place  between 
the  two  branches  of  the  Congregational  body  in  the  beginning 
of  this  century,  it  proved  that  the  liberal  drift  of  opinion  had 
been  such  that  the  administration  of  Harvard  College  was  not 
in  the  hands  of  the  Calvinistic  or  Evangelical  party  of  Massa- 
chusetts. The  college  was  substantially  in  the  hands  of  Uni- 
tarians, and  under  their  direction  was  established  a  divinity 
school  at  Cambridge  in  the  year  18 17.  In  this  school  a  large 
number  of  the  preachers  of  the  Unitarian  body  were  educated 
for  a  generation.  Under  a  change  in  the  constitution  of  Har- 
vard College,  its  overseers  are  now  chosen  by  the  alumni  for 
periods  of  five  years,  an  election  for  overseers  being  held  at  the 
annual  commencement  every  year.  The  corporation  of  the 
college,  which  holds  the  real  control  over  it,  is  elected  by  the 
overseers. 

The  college  is  therefore  no  longer  a  State  institution.  The 
determination  of  the  beginning,  however,  that  its  management 
shall  be  in  the  hands  of  laymen,  is  only  more  marked  now  that 
the  alumni  have  the  direction  of  that  management.  It  is  no 
longer  proper,  therefore,  to  say  that  Harvard  College  is  a  Uni- 
tarian institution ;  and  in  the  direction  of  the  divinity  school 
the  trustees  of  the  college  have  shown  the  determination  to 
appoint  professors  from  every  religious  communion.  The  pro- 
fessors at  present  are  Baptists,  Congregational  Orthodox,  and 
Congregational  Unitarians.  It  is  easy,  however,  to  see  that 
the  students  educated  by  particular  religious  organizations  will 
not  be  sent  to  such  a  school,  but  to  the  theological  schools  of 
47 


738  THE    KINGDOM    OF    GOD    IN    AMERICA. 

those  organizations.  The  Cambridge  school  is  therefore  largely 
a  school  of  men  whose  theological  education  has  been  carried 
on  in  other  schools,  and  who  come  to  the  divinity  school  at 
Cambridge  for  supplementary  studies.  The  number  of  pupils 
in  this  school  in  the  last  year  was  fifty-one,  who  were  divided 
among  eight  different  communions. 

For  the  purpose  of  training  ministers  at  what  was  then  the 
West,  principally  for  work  in  the  Western  churches  of  the  Uni- 
tarian communion,  the  Meadville  Theological  School  was 
founded  in" the  year  1844.  It  has  always  maintained  the  char- 
acter of  a  school  for  the  education  of  ministers  of  Liberal  Chris- 
tianity, and  differs  from  the  Cambridge  school  in  that  regard. 
It  is  now  one  of  the  best-equipped  theological  schools  in  the 
United  States,  with  a  strong  body  of  teachers,  good  buildings, 
and  a  considerable  library.  The  number  of  its  graduates  at  the 
time  of  the  semi-centennial  celebration  was  about  five  hundred. 

The  Unitarian  Church  has  found  that  it  has  a  field  for  large 
activity  on  the  Pacific  coast,  and  the  leading  laymen  in  the 
communion  and  its  ministers  on  that  coast  are  eager  to  establish 
a  theological  school  in  Berkeley,  Cal.,  where  the  pupils  may 
have  the  advantage  of  the  lectures  of  the  professors  in  the  uni- 
versity there;  but  no  definite  steps  have  been  taken  for  such  an 
institution. 

In  the  year  1881  the  Rev.  Brooke  Herford,  the  minister  of 

the  oldest  Unitarian  church  in  Chicago,  suggested  the  founda- 

Unitarian       tion  of  a  Unitarian  Club  of  laymen,  to  meet  as 

Clubs.  often  as  once  a  month  for  conference  on  such 

subjects  connected  with  the  moral  and  spiritual  life  of  the 
country  as  might  be  brought  before  them.  This  club  had  great 
success,  and  its  formation  has  been  followed  by  the  establisn- 
ment  of  similar  clubs  in  most  of  the  larger  cities,  and  in  many 
instances  in  the  smaller  towns,  in  the  Northern  States.  These 
are  purely  lay  organizations,  which  bring  together  serious  peo- 
ple interested  in  the  promotion  of  pure  and  undefiled  religion. 
Generally  speaking,  they  are  not  missionary  societies,  so-called, 
with  a  special  missionary  organization ;  but  their  frequent 
meetings  give  opportunity  for  the  discussion  of  spiritual  truth, 
and  they  must  be  spoken  of  as  a  very  important  agency  in  the 
Unitarian  propaganda. 

In  general,  however,  the  disposition  which  leads  people  to 
announce  that  they  will  not  be  bound  by  a  formal  creed,  which 


THE    UNITARIAN    CHURCH.  739 

means  that  they  announce  themselves  to  be  Unitarians  in  relig- 
ion, is  a  disposition  which  is,  in  a  way,  indifferent  to  the  ordi- 

General  nary  form  of  ecclesiastical  organization.  Theac- 
Philanthropy.  tivities  of  the  Unitarians  have  shown  themselves 
everywhere  much  more  largely  in  the  general  philanthropies  of 
the  country  than  they  have  done  in  the  promotion  of  special 
ecclesiastical  interests.  From  the  beginning,  the  clergy  of  this 
body  took  a  very  warm  interest  in  the  anti-slavery  cause.  It 
proved  impossible  that  a  church  whose  central  principle  was 
"  the  humanity  of  God  and  the  divinity  of  man"  should  recog- 
nize in  any  form  the  institution  of  human  slavery ;  and  with 
few  exceptions,  therefore,  our  Unitarian  churches  in  the  South- 
ern States  were  broken  up  before  the  Civil  War.  The  interest 
of  the  Unitarians  in  the  temperance  cause  appeared  so  soon  as 
the  organization  of  the  friends  of  temperance  began  in  Massa- 
chusetts. In  the  outset  of  that  cause,  the  ministers  of  the 
Unitarian  churches  were  among  its  warmest  advocates.  A 
body  whose  fundamental  principle  requires  it  to  "honor  all 
men"  necessarily  took  an  earnest  interest  in  education,  and 
the  organizations  of  the  Unitarians  have  eagerly  sustained 
what  their  great  missionary,  Dr.  Mayo,  calls  "  the  American 
system  of  education"  through  the  Southern  States — determin- 
ing that  popular  education  should  not  be  conducted,  so  far  as 
they  could  help  it,  on  the  lines  of  theological  distinction. 
The  reform  of  the  insane  hospitals  of  the  country  is,  in  the  same 
way,  due  to  Dorothea  Dix,  who  led  the  crusade  for  that  pur- 
pose, under  the  direction,  it  may  be  said,  certainly  under  the 
inspiration,  of  the  great  Unitarian  leader  Dr.  Channing. 

At  this  moment  the  American  Unitarians  would  say  that 
they  exist  as  a  church  simply  as  the  church  of  the  Holy  Spirit, 
seeking  and  expecting  the  immediate  direction  of  God  Himself 
for  the  endeavor  to  bring  in  His  Kingdom,  and  expecting  that 
that  Kingdom  will  come  on  the  line  of  universal  education,  of 
universal  freedom,  and  the  right  of  each  man  and  woman  to 
seek  God  in  his  personal  entreaty,  and  without  the  interven- 
tion of  priest  or  creed. 

II.   The  Unitarian  Church  in  England. 
The  organization  of  the  English  Unitarian  churches  is  en- 
tirely independent  of  that  in  the  United  States,  and  the  history 
of  their  origin  is  quite  different. 


740  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Its  Origin.— After  the  return  of  Charles  II.  the  various 
Non-conformist  ministers  and  their  churches  found  themselves 
in  an  attitude  of  opposition  to  the  government  and  Established 
Church.  They  fell  into  various  organizations  with  various 
names.  For  a  long  time  they  had  difficulty  in  maintaining 
even  their  pecuniary  rights  to  the  chapels  which  their  people 
had  built  after  they  were  turned  out  from  the  churches  of  the 
Establishment.  In  the  middle  of  this  century  these  rights 
were  eventually  secured  to  them,  by  the  justice  of  Parliament 
and  the  English  people.  In  the  mean  time  the  Unitarian 
churches  had  gone  through  passages  of  history  which  gave 
them  their  martyrs.  John  Biddle's  is  the  first  name  in  their 
history,  a  graduate  of  Oxford,  the  principal  of  the  High  School 
in  Gloucester,  whose  views  with  regard  to  the  statement  of  the 
doctrine  of  the  Trinity  did  not  satisfy  the  Presbyterian  Parlia- 
ment of  1645.  To  silence  this  schoolmaster  was  the  object  of 
the  Ordinance  of  1648,  which  was  the  final  effort  of  the  Presby- 
terian party  to  suppress  freedom  of  discussion  by  public  law. 
In  this  Ordinance  it  was  enacted  that  "  all  such  persons  as 
maintain  and  publish  that  the  Father  is  not  God,  that  the  Son 
is  not  God,  or  the  Holy  Ghost  is  not  God,  or  that  they  three  are 
not  one  eternal  God;  or  that  in  like  manner  maintain  and  pub- 
lish that  Christ  is  not  equal  with  the  Father,  shall  be  adjudged 
guilty  of  felony."  If  he  should  not  abiure  his  error  on  the 
trial,  "  he  shall  suffer  the  pains  of  death  as  in  case  of  felony, 
without  benefit  of  clergy."  But  practically  this  statute  lay  a 
dead  letter;  it  was  "too  much  loaded  down  with  the  details  of 
the  creed  which  it  would  maintain."  Biddle,  after  an  im- 
prisonment of  six  years,  was  released.  It  is  pathetic  to  see  that 
he  then  earned  a  scanty  living  by  editing  an  edition  of  the  Sep- 
tuagint.  He  was  again  confined  by  order  of  the  Parliament  in 
1654,  but  with  the  dissolution  of  the  Presbyterian  Parliament 
by  Cromwell  he  was  released.  When  Charles  II.  returned,  it 
was  necessary  that  he  should  be  imprisoned  again,  but  he  was 
fortunately  released  by  death  at  the  age  of  forty-seven.  Bid- 
die's  doctrines  were,  after  his  death,  silently  adopted  in  many 
congregations,  and  from  this  time  forward  the  theology  of 
Unitarians  was  maintained  in  some  of  the  Non-conformist 
churches  in  England.  A  view  which  could  rally  William  Penn, 
John  Milton,  Algernon  Sidney,  John  Locke,  Isaac  Newton,  in 
its  support  naturally  engaged  the  attention  of  thoughtful  peo- 


THE    UNITARIAN    CHURCH.  741 

pie.  It  is  clear  enough  that  many  of  the  clergy  of  the  Estab- 
lishment shared  the  views  of  these  dissenters.  Isaac  Watts  is 
understood  to  have  died  a  Unitarian,  and  Doddridge  was  hardly 
less  heretical.  The  Baptists  in  England  were  Independents 
and  were  never  bound  by  any  formal  creed. 

The  first  Unitarian  chapel,  distinctively  known  as  such,  was 
founded  in  Essex  Street,  in  the  Strand  in  London,  by  Theo- 
philus  Lindsay,  in  1778.  This  was  the  chapel  of  which  Benja- 
min Franklin  was  a  member  in  his  residence  in  England. 
Joseph  Priestley,  whose  name  is  so  important  in  the  history  of 
chemistry,  was  an  earnest  Unitarian  preacher,  and  as  such  he 
incurred  the  wrath  of  the  mob  of  Birmingham,  who  destroyed 
his  home  and  virtually  drove  him  into  exile  in  America. 

Present  Condition. — ^The  English  Unitarian  year-book  for 
the  year  1895  shows  the  names  of  two  hundred  and  ninety- 
three  ministers  engaged  in  congregational  or  mission  work. 
This  indicates  that  there  are  about  that  number  of  churches  or 
missions  under  the  oversight  of  that  society.  This  Association 
arose  from  the  union  of  three  societies,  which  had  been  sup- 
ported by  Unitarians  and  had  their  working  committees  in 
London.  These  were,  first,  the  "  Unitarian  Society  for  Pro- 
moting Christian  Knowledge  and  the  Practise  of  Virtue  by  the 
Publication  of  Books,"  founded  as  early  as  1791;  second,  the 
"Unitarian  Fund,"  established  in  1806;  and  third,  the  "Asso- 
ciation for  Protecting  the  Civil  Rights  of  Unitarians,"  formed 
in  1819.  The  "  British  and  Foreign  Unitarian  Association," 
which  now  unites  the  work  of  the  three,  was  constituted  in 
1825.  It  uses  the  same  building  which  Lindsay  used  as  his 
chapel,  in  Essex  Street,  which  is  now  arranged  with  oflfices  for 
publication  and  conference  on  the  first  story,  and  a  large  hall 
for  public  occasions  above.  It  is  managed  by  a  representative 
committee,  elected  annually.  It  makes  some  grants  of  money  to 
missionary  churches  not  able  to  support  themselves,  and  pub- 
lishes a  large  number  of  tracts  illustrative  of  Unitarian  Christi- 
anity. It  publishes  some  books,  and  is  in  cooperation  with  local 
associations  in  different  parts  of  the  country.  Its  foreign  work 
is  in  India,  in  Hungary,  Japan,  Brussels,  and  vSweden.  In  Eng- 
land it  finds  it  necessary  to  be  on  the  watch  to  guard  the  civil 
and  religious  rights  and  privileges,  which  are  often  threatened 
where  an  Establishment  connected  with  the  state  considers 
that  it  has  the  oversight  of  the  religious  aflairs  of  England. 


742  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Religious  Education.— The  Unitarian  Sunday-schools  in 
England  maintain  a  Sunday-school  Association,  which  was 
founded  in  1834.  The  objects  of  this  association  are  the  pro- 
motion of  education  in  Sunday-schools,  and  the  publication  of 
suitable  religious  books  for  young  people.  The  Association  has 
its  central  offices  at  Essex  Hall.  It  is  in  correspondence  with 
district  societies  whose  objects  are  similar  to  that  of  the  Asso- 
ciation. The  president  of  this  societ)''  is  Mr.  I.  M.  Wade,  the 
treasurer  is  Mr.  W.  Blake  Odgers.  Its  correspondence  covers 
the  whole  of  England,  Ireland,  Scotland,  and  Wales. 

The  theological  schools  under  the  oversight  or  influence  of 
the  Unitarians  are  Manchester  New  College  in  Oxford,  the 
Unitarian  Home  Missionary  College  located  in  Manchester, 
and  the  Presbyterian  College  in  Caermarthen  in  Wales.  Man- 
chester College  derives  its  name  from  the  city  of  Manchester, 
where  it  was  founded  in  1786,  in  continuing  the  work  of  an 
early  Non-conformist  academy  which  was  opened  as  early  as 
1670.  This  college  removed  to  York  in  1803,  it  was  restored 
to  Manchester  in  1840,  it  was  transferred  to  London  in  1853. 
Six  years  ago  many  of  the  leading  Unitarians  in  England 
thought  it  advisable  that  its  work  should  be  done  in  the  city  of 
Oxford,  in  connection,  as  close  as  might  be  formed,  with  the 
University  of  Oxford.  At  their  instance,  very  noble  buildings 
were  erected  in  the  city  of  Oxford,  on  one  side  of  what  might 
be  called  a  quadrangle,  of  which  Mansfield,  the  college  of  the 
Orthodox  Non-conformists  in  England,  forms  the  other.  This 
college  is  absolutely  unfettered  with  regard  to  doctrine;  it 
"  adheres  to  its  original  principle  of  freely  imparting  theologi- 
cal knowledge  without  insisting  on  the  adoption  of  particular 
theological  doctrines."  Practically,  it  is  the  chief  training- 
school  of  the  Unitarian  and  Free  Christian  ministry  in  England. 
Rev.  John  James  Tayler  was  at  one  time  its  principal,  at 
another  time  Rev.  James  Martineau,  and  they  gave  to  the  col- 
lege the  reputation  it  still  maintains  for  scholarship  and  philo- 
sophical study.  The  professors  are  now  Rev.  James  Drum- 
mond,  who  is  the  principal ;  Rev.  J.  Estlin  Carpenter,  who  is 
the  vice-principal;  Rev.  Charles  Barnes  Upton,  Rev.  J.  Edwin 
Odgers,  and  Mr.  Arthur  Lionel  Smith. 

The  Home  Missionary  College  was  founded  in  1884  by  Dr. 
Beard.  Its  object  is  "to  assist  young  men  of  earnest  and  relig- 
ious   character,    active   habits,    and    benevolent   disposition  in 


THE    UNITARIAN    CHURCH.  743 

training  themselves  for  the  work  of  spreading  the  Gospel  of 
Christ  among  the  people,  especially  among  the  ignorant  and 
sinful."  The  founders  of  the  college  and  those  who  maintain 
it  said  that  their  object  is  "promoting  practical  Christianity 
among  the  people,  especially  among  the  poor,  the  untaught,  and 
the  neglected."  Like  the  institution  at  Oxford,  it  "adheres  to 
the  principle  of  freely  imparting  theological  knowledge  with- 
out insisting  on  the  adoption  of  particular  theological  doctrines." 
The  full  course  of  the  college  at  Oxford  extends  over  three 
years.  The  full  collegiate  course  of  this  Missionary  College 
consists  of  an  arts  curriculum  of  two  years  and  theological 
curriculum  of  two  years.  Students  admitted  to  the  collegiate 
course  of  the  Missionary  College  must  have  attained  the  age  of 
eighteen  years.  Unless  they  have  passed  this  course,  they  can 
not  enter  the  theological  course  until  they  have  attained  the  age 
of  twenty-five  years. 

The  Presbyterian  College  at  Caermarthen  is  a  continuation 
of  an  academy  founded  by  the  Non-conformists  in  1689.  This 
college  exists  for  the  purpose  of  "  educating  young  men  for  the 
Christian  ministry  among  Protestant  Non-conformists."  It  is 
open  to  all,  without  further  theological  or  denominational  test. 

The  Unitarians  in  England  have  interested  themselves 
largely  in  domestic  missions,  of  which  the  general  object  may 
be  stated  as  supporting  ministers  to  the  poor  who  belong  to  no 
other  church.  Such  are  the  missions  in  Belfast,  Birmingham, 
Bristol,  Croyden,  Leicester,  Liverpool,  London,  and  Man- 
chester. 

The  necessity,  so  to  speak,  of  contending  for  rights  on  which 
the  ecclesiastical  constitution  of  England  bore  hard,  has  resulted 
in  a  large  number  of  funds  and  trusts,  which  are  administered 
by  Unitarians  for  specific  purposes.  Such  are  the  fund  for 
maintaining  ministers  in  localities  where  no  other  provision 
could  be  made,  and  a  great  number  of  educa-tional,  benevolent, 
and  other  trusts.  Of  these  the  Unitarian  year-book  for  1895 
gives  memoranda  of  forty-one  institutions,  some  of  them  founded 
as  early  as  the  beginning  of  the  eighteenth  century. 

in.   The  Unitarian  Church  in  Hungary. 

There  is  a  third  center  of  organization  of  the  Unitarian 
Church,  in  Transylvania,  in  the  kingdom  of  Hungary.     Its  his- 


744  THE    KINGDOM    OF    GOD    IN    AMERICA. 

tory  dates  back  as  far  as  the  year  1563,  when  some  teachers 
from  the  Polish  Unitarian  Church  arrived  in  Hungary,  where 
they  were  welcomed  warmly  by  the  princes  and  sovereigns  of 
that  country.  Between  the  contests  of  the  teachers  of  the 
Roman  Church,  of  the  Calvinistic  and  the  Lutheran  churches, 
religion  in  Hungary  seems  to  have  been  in  a  bad  way;  and  the 
proclamation,  by  these  teachers,  of  the  Gospel  as  it  was  taught 
by  Servetus  and  Socinus,  met  with  a  ready  welcome,  especially 
among  the  Magyars,  who  were  the  leaders  in  Transylvania  at 
that  time. 

The  Unitarian  Church  was  well  established  in  Poland  at  this 
time,  had  strong  schools  there,  and  the  theological  literature  of 
the  "  Polish  Brethren"  was  published  there. 

Unitarians  were  to  be  found  in  the  Transylvanian  churches 
as  early  as  the  year  1540.  Queen  Isabella,  the  wife  of  John 
Zapolya,  invited  from  Poland  George  Blandrata  in  1563,  to 
preach  in  Hungary.  Isabella  seems  to  have  befriended  the 
most  radical  leaders  of  the  Reformation  throughout  her  reign. 
Her  son,  John  Sigismund,  is  "the  one  hero-sovereign  of  his- 
tory who  has  frankly  borne  the  name  of  Unitarian."  The  con- 
spicuous glory  of  his  reign  was  to  establish,  in  156S,  a  religious 
peace  among  the  warring  sects  on  the  basis  of  perfect  liberty  of 
conscience.  Before  his  death  he  confirmed  the  charter  of  con- 
stitutional rights  by  which  the  "four  religions,"  as  they  are 
called  in  Hungary,  abide  to-day.  These  four  religions  are  the 
Catholic,  the  Lutheran,  the  Calvinist,  and  the  Unitarian. 
Meanwhile,  in  the  city  of  Clausenburg,  now  called  Kolosvar, 
Francis  David  was  born,  in  15 10.  He  grew  up  to  be  a  remark- 
able preacher,  identified  in  the  popular  mind  with  the  Lutheran 
party;  "but  with  his  growing  repute  as  a  pulpit  orator,  he  was 
more  and  more  bold  in  asserting  the  claim  of  reason  in  religion. 
In  1568  his  success  came  to  its  highest  point;  in  that  year  the 
edict  of  toleration  to  which  we  have  alluded  was  published.  In 
a  public  debate  in  the  presence  of  the  prince,  David's  eloquence 
resulted,  as  his  friends  thought,  in  a  complete  victory  for  the 
Unitarian  doctrine.  The  people  of  Kolosvar,  delighted  with 
his  success,  bore  him  into  the  Catholic  Church  of  St.  Michael 
on  their  shoulders,  and  compelled  him  to  address  them  there. 
"That  day  the  whole  people  of  the  town  of  Clausen  berg  be- 
came Unitarian."  From  that  day  to  this  the  Unitarian  Church 
has  existed  as  one  of  the  organized  churches  of  Transylvania. 


THE    UNITARIAN    CHURCH. 


745 


It  has  gone  through  various  persecutions,  as  the  history  of 
Transylvania  and  of  Hungary  have  been  mixed  up  with  the 
political  history  of  the  "eastern  realm"  of  Charlemagne.  A 
statute  of  the  year  1791  recognizes  in  full  the  liberties  which 
for  centuries  had  been  enjoyed  by  the  four  constitutional  relig- 
ions of  Transylvania.  The  Unitarian  Church  has  regained 
much  of  its  power  in  the  present  century.  Their  college  in 
Kolosvar  is  now  well  endowed,  and  there  is  a  scholarship 
in  Manchester  New  College  at  Oxford  which  brings  one  or 
more  of  their  young  men  of  promise  into  the  circles  of  English 
students.  In  1881  they  carried  their  doctrine  so  far  westward 
as  to  establish  a  Unitarian  Church  in  Budapest,  which  is  still 
maintained.  There  are  one  hundred  and  six  churches  united 
under  their  simple  system  of  church  government.  These  are 
under  the  general  oversight  of  a  superintendent  or  bishop,  called 
in  the  language  of  the  country  piispop,  and  a  conference  which 
meets  for  purposes  of  sympathy  and  oversight.  Their  interest  in 
public  education  has  been  such  that  in  the  general  arrangements 
of  the  kingdom  of  Hungary  their  counsels  have  been  greatly  re- 
spected, and  they  have  a  foremost  place  assigned  to  them  in  the 
field  of  education.  Dr.  Allen,  who  has  visited  Transylvania, 
says: 

"We  noted  in  their  religious  work  the  fidelity  with  which 
this  communion  sustains  its  organized  church  life.  We  notice, 
again,  a  wholesome,  secular,  outdoor  temper  in  religious 
things,  having  less  than  we  are  accustomed  to  see  nearer  home 
of  an  emotional  or  purely  sentimental  piety.  One  of  the 
sturdy  country  parsons  whom  I  met  held  his  daily  service  at 
four  o'clock  on  summer  mornings,  when  field-laborers  and 
harvesters,  men  and  women,  would  leave  rake,  sickle,  or  basket 
at  the  porch,  while  he  invoked  a  blessing  upon  their  daily  task. 
And  the  same  spirit  of  a  simple,  reverent  kindliness  may  be 
said  to  characterize  alike  the  labors  of  the  eloquent  bishop  in 
his  chair  and  of  the  instructors  in  school  or  university." 


CHAPTER    FIFTEENTH. 

THE    UNIVERSALIST   CHURCH. 

By   Rev.    John    Coleman    Adams,    Pastor   All    Souls    Church, 
Brooklyn,   N.    V. 

Any  just  appreciation  of  the  work  and  status  of  the  Univer- 
salist  Church  must  take  into  the  account  its  relations  to  the 
Church  universal.  It  is  common  to  regard  this  relatively  small 
body  of  believers  as  an  isolated  sect,  out  of  all  relations  to  the 
normal  development  of  the  spiritual  life  of  Christendom,  a  sort 
of  free  lance  among  the  churches  v^^hose  only  reason  for  being 
is  theological  restlessness  or  the  spirit  of  denial ;  and  so  some 
word  is  demanded  which  shall  explain  its  standing  and  describe 
its  place  in  the  Christian  body.  This  may  serve  as  an  intro- 
duction to  a  statement  of  its  present  aims,  its  dominant  spirit, 
its  practical  achievements. 

Origin  of  the  Modern  Movement. 

In  order  fairly  to  understand  the  work  of  the  Universalist 
Church  we  must  recall  the  particulars  of  that  great  movement 
which  for  a  hundred  years  has  been  gathering  strength  in  Eng- 
lish-speaking  Christendom,  the  reaction  from  the  Latin  theol- 
ogy, the  revival  of  early  Christianity,  and  the  reestablishraent 
of  its  more  rational  theology  and  more  catholic  religious  spirit. 
Recall  the  early  history  of  the  Christian  Church.  Remember 
what  its  doctrines  were  and  who  taught  them,  and  it  is  not 
difficult  to  see  that  what  is  known  as  the  "  Broad-Church  Move- 
ment" is  but  the  revival,  in  larger,  freer  life,  of  an  earlier  faith 
from  which  the  church  had  departed.  The  new  theology  is  an 
old  one.  The  Broad  Church  of  modern  days  is  the  rehabilita- 
tion of  the  Church  of  Origen  and  of  Clement.  And  Universal- 
ism  itself  is  identified  with  the  oldest  form  of  Christianity. 
The  Greek  theology,  which  held  its  own  in  the  church  for 
almost  six  centuries,  taught  the  doctrines  of  the  indwelling 
God,  the  divine  sonship  of  man,  the  incarnation  as   the  full 

746 


THE    UNIVERSALIST    CHURCH.  747 

manifestation  of  the  divine  in  the  human.  Life  was  inter- 
preted, not  as  a  probation  but  as  a  discipline  toward  the  highest 
character,  penalty  as  the  warning  and  chastisement  destined  as 
a  means  to  a  purer  and  better  life,  and  love  as  the  supreme 
motive  and  law  of  creation.  To  this  was  added  the  very  gen- 
eral belief  that  God  would  finally  save  every  human  soul. 
That  was  early  Christianity. 

But  with  Augustine  came  a  very  general  departure  from 
these  primitive  beliefs.  It  was  his  strong  and  masterful  mind 
that  gave  the  impress  to  modern  theology  as  it  still  stands  in 
most  of  the  churches.  The  fall  of  man,  involving  the  whole 
human  race  in  the  guilt  of  Adam's  sin ;  the  utter  destruction  of 
the  divine  image  in  man;  the  separation  of  the  soul  from  God, 
so  that  He  is  no  longer  the  Father  but  only  the  Creator;  the 
election  of  whosoever  is  saved  by  the  absolute  will  of  God ;  the 
limitation  of  moral  opportunity  to  this  life;  the  endless  misery 
of  those  who  die  impenitent — these  doctrines,  in  brief,  consti- 
tute Augustinism,  the  Latin  theology,  the  type  which  has  been 
held  for  orthodox  for  more  than  a  thousand  years. 

Against  this  stream  of  tendency  which  flowed  into  the 
church  out  of  this  mighty  personality,  there  was  always  more 
Broad  Church  or  less  of  protest,  many  an  isolated  voice  crying 
Movement.  in  the  wilderness  the  simpler  and  sweeter  doc- 
trines of  the  elder  day.  But  the  earlier  theology,  never  without 
some  adherents,  as  the  literature  of  modern  church  history  at- 
tests, made  no  determined  and  influential  stand,  until,  in  the 
so-called  "  Broad-Church"  movement  during  the  last  half- 
century,  it  found  an  exponent  and  reestablished  its  hold  upon 
the  Christian  consciousness  of  the  world ;  for  the  Universalist 
Church  in  America  is  a  part  of  that  great  tendency  in  theologi- 
cal thought.  It  has  been  in  organic  relations,  close  and  con- 
stant, with  that  reaching  for  a  Christian  rationalism  and  for  a 
rational  Christianity,  that  search  for  a  broader  fundamental  in 
theology  than  the  divine  justice,  which  has  characterized  this 
world-wide  phase  of  modern  Christianity.  The  "new  theol- 
"The  New  ogy,"  under  many  aspects  and  in  diverse  tongues, 
Theology."  has  certain  common  features.  It  starts  from  the 
doctrine  of  the  Fatherhood  of  God,  which  is  only  a  concrete 
form  of  the  truth  that  love  is  the  very  core  of  the  divine 
nature.  It  looks  to  Jesus  Christ  as  the  Word  of  God  uttered 
in  the  flesh,  the  image  and  Son  of  the  Invisible  Father,  the 


748  THE    KINGDOM    OF    GOD    IN    AMERICA. 

center  and  heart  of  the  Christian  religion.  It  rejects  the  me- 
chanical, legal,  hard-and-fast  view  of  the  atonement,  and  gives 
that  noble  Word  a  gentler,  hnmaner  meaning.  It  treats  the 
Bible  as  the  record  of  inspiration.  It  sees  in  the  church  a 
human  institution,  divinely  planned.  It  regards  the  human 
race  as  a  brotherhood,  and  human  nature  as  the  marred  but 
still  divine  offspring  of  God,  fallen,  but  redeemed;  lost,  but 
destined  to  salvation;  with  a  weakening  likeness  to  Adam,  a 
growing  likeness  to  Christ.  It  believes  the  keynote  of  God's 
providence  in  things  spiritual  to  be  not  evil,  retribution,  dam- 
nation, but  righteousness,  good,  discipline,  education,  salvation. 
These  are  the  traits  common  to  all  that  teaching  which  may 
be  broadly  classed  as  "  Broad  Church."  To  them  Universalism 
Universalist  has  added  certain  teachings  which  make  the  sys- 
Contribution.  tem  more  coherent  and  more  consistent.  The 
popular  impression  concerning  this  form  of  faith  is  that  it  has 
to  do  mainly  with  the  doctrine  of  the  salvation  of  all  souls. 
But,  as  a  matter  of  fact,  the  theological  system  brought  out  by 
Hosea  Ballou  and  his  followers  approaches  more  nearly  to 
logical  completeness  than  any  other  furnished  by  the  Broad- 
Church  thinkers.  For  it  rests  all  its  other  thinking  upon  the 
truth  that  love  is  the  essence  of  the  divine  nature,  the  source 
and  the  shield  of  creation's  life.  Incarnation,  atonement,  re- 
generation are  interpreted  as  the  manifestation  of  that  love  to 
the  human  understanding,  its  appeal  to  human  affections,  its 
effect  upon  human  life.  Retribution  is  love  laboring  to  awaken 
the  sinful  heart  to  repentance;  forgiveness  is  the  attitude  of 
the  divine  nature  which  makes  the  repentant  one  realize  that 
love;  and  salvation  is  the  completion  of  love's  work  in  the 
reform  of  the  offender.  Hence  Universalism  proclaims  the 
triumph  of  good  over  evil  as  the  necessary  and  inevitable  result 
of  God's  rule,  the  law  of  love,  the  omnipotence  of  the  heavenly 
will. 

This  faith  is  for  substance  tersely  stated  in  the  statement  of 
belief  which  was  put  forth  by  the  convention  of  Universalists 
The  Winches-  held  at  Winchester,  N.  H.,  in  1803,  and  which 
ter  Confession,  has  been  adopted  by  the  denomination  as  its 
basis  of  fellowship  and  declaration  of  faith.  Its  phraseology  is 
not  altogether  satisfactory  to  some,  and  efforts  have  been  made 
now  for  many  successive  years  to  change  its  form.  Yet  on  the 
whole  it  fairly  sums  up  the  general  agreements  of  this  church 


THE    UNIVERSALIST    CHURCH.  749 

in  its  teaching.  It  is  called  the  "Winchester  Confession,"  and 
is  as  follows : 

Article  I.  We  believe  that  the  Holy  Scriptures  of  the  Old 
and  New  Testaments  contain  a  revelation  of  the  character  of 
God,  and  of  the  duty,  interest,  and  final  destination  of  mankind. 

Art.  II.  We  believe  that  there  is  one  God,  whose  nature 
is  love,  revealed  in  one  Lord  Jesus  Christ,  by  one  Holy  Spirit 
of  Grace,  who  will  finally  restore  the  whole  family  of  mankind 
to  holiness  and  happiness. 

Art.  III.  We  believe  that  holiness  and  true  happiness  are 
inseparably  connected,  and  that  believers  ought  to  be  careful 
to  maintain  order  and  practise  good  works,  for  these  things  are 
good  and  profitable  unto  men. 

Universalism   in  America, 

The  establishment  of  Universalism  in  this  country  and  the 
investing  of  it  with  a  denominational  life  was  the  outcome  in 
a  large  measure  of  the  preaching  of  John  Murray, 
who  came  to  America  from  England  and  entered 
upon  his  work  about  1770.  He  began  in  a  quiet  way  to  teach 
the  faith  he  had  learned  largely  of  one  James  Relly,  an  English- 
man who  had  broken  with  Calvinism  on  the  one  point  of  the 
salvation  of  all  souls,  which  he  held. 

But  while  John  Murray  was  nominally  the  founder  of  the 

Universalist  body  in  America,  its  real  father,  the  man  who 

„  molded  its  thought  and  fixed  the  character  of  its 

Hosea  Ballou.      .       .  °^^  _,  .,  ^       1  •         ..i.- 

theology,    was    Hosea    Ballou.      To    him    this 

church  owes  its  system  of  logical  and  connected  doctrines,  its 
beginnings  of  real  organization,  its  earliest  attempts  at  journal- 
ism and  literature.  The  name  and  fame  of  this  strong  and 
incisive  thinker  have  not  acquired  the  proportions  they  will 
some  day  wear.  The  bitterness  of  theological  differences  still 
obscures  the  judicial  vision.  But  some  day,  when  the  history 
of  the  Broad-Church  movement  shall  be  written,  there  will  be 
found  in  it,  ranking  with  the  men  of  Oxford  and  of  Cambridge, 
with  Maurice,  and  Kingsley,  and  Robertson,  with  the  mighty 
genius  of  Plymouth  pulpit,  and  with  the  scarcely  less  powerful 
man  of  Trinity,  will  be  ranked  that  clear  and  comprehensive 
mind  which  first  conceived  in  organic  form  the  essentials  of  the 
new  theology,  Hosea  Ballou.  In  his  own  day  and  generation 
there  was  no  man  whom  the  common  people  heard  more  gladly. 
His  clear,  keen  intellect  untangled  the  snarls  of  the  theologians 


750  THE    KINGDOM    OF    GOD    IN    AMERICA. 

and  made  plain  the  Gospel  of  the  universal  love  to  the  minds 
of  the  humblest  men  and  women.  His  pure  life  and  Christian 
spirit  commended  him  alike  to  friend  and  foe.  With  the  Bible 
in  his  hand  and  a  large,  loving  faith  in  his  heart,  he  traveled 
up  and  down  the  land  as  if  impelled  by  the  Pauline  spirit, 
"  Necessity  is  laid  upon  me,  and  wo  is  me  if  I  preach  not  the 
Gospel."  The  fruit  of  his  toil  is  a  new  theology  forming  in 
the  American  church. 

As  has  been  said,  the  first  real  efforts  looking  to  the  organ- 
ization of  the  forces  of  Universalism  were  made  by  Hosea 
Organization  Ballou  and  his  friends  early  in  the  present  cen- 
of  Forces.  tury.  But  these  early  movements  were  feeble 
and  imperfect,  and  it  was  many  years  before  this  body  of  be- 
lievers in  the  final  triumph  of  good  over  evil  was  fashioned  into 
an  ecclesiastical  body.  Its  general  meetings  in  convention  and 
association  were  little  more  than  occasions  for  preaching,  and 
had  but  slight  legislative  functions.  But  the  organic  life  of  the 
denomination  grew  and  ripened  until,  in  1865,  a  General  Con- 
General  vention  was  organized,  having  authority  in  all 
Convention,  matters  of  fellowship,  discipline,  and  missionary 
efforts,  and  recognized  by  the  various  State  organizations  which 
constitute  the  local  bodies.  Since  that  time  the  Universalists 
of  America  have  gained  steadily  in  compactness,  efficiency,  and 
resources  as  a  religious  body.  This  body  has  acquired  a  strong 
yet  elastic  form  of  government.  It  has  created  a  respectable 
and  growing  literature.  It  has  taken  high  rank  in  the  pro- 
vision it  has  made  for  education  and  the  establishment  of  insti- 
tutions of  learning.  It  has  developed  a  strong  missionary 
spirit,  and  has  begun  to  push  its  work  of  church  extension.  So 
that  it  is  to-day,  while  not  a  large  church  numerically,  a  very 
strong  one  in  point  of  organization  and  resources. 

Its  ecclesiastical  machinery  is  simple  but  convenient  and 
well  suited  to  the  people  who  use  it.  The  government  of  the 
Church  Universalist  Church  is  vested  in  a  General  Con- 
Machinery,  vention,  which  has  jurisdiction  overall  Universal- 
ist clergymen,  parishes,  and  State  conventions.  It  is  composed 
of  the  presidents  and  secretaries  of  the  several  State  conventions, 
of  which  there  are  twenty-three,  together  with  lay  and  clerical 
delegates  elected  by  the  State  conventions.  These  State  con- 
ventions are  in  turn  made  up  of  delegates  elected  by  the  vari. 
ous  parishes,  and  of  the  clergymen  in  fellowship  residing  within 


THE    UNIVERSALIST    CHURCH. 


751 


its  jurisdiction.      The  parishes  control  their  own   affairs,   but 

acknowledge  allegiance  to  the  State  and  general  conventions, 

and  are  bound  to  observe  the  laws  they  enact.     The  business  of 

convention,  apart  from  what  may  be  transacted  in  its  annual 

sessions,  is  committed  to  the  hands  of  a  board  of  trustees  of 

eleven  members. 

The  polity  of  the  church  is  republican  in  form,  and  embraces 

both  the  clerical  and  lay  elements  in  its  administration.     Wom- 

_,       .   „  ..       en,  too,  are  eligible  as  delegates  to  conventions. 

Church  Polity.  •         11  •      ^-  j         ^      •         ,1 

as  officers  m  all  organizations,   and  vote  in  all 

parish  affairs  on  equal  terms  with  men.  Tho  they  have  organ- 
izations auxiliary  to  the  conventions  governed  entirely  by 
themselves,  it  is  not  because  they  lack  recognition  in  the  other 
church  bodies. 

The  numerical  status  of  the  Universalist  Church  in  the  year 
Church  1894  is  shown  by  the  following  statistics,  which 

Statistics.       are  compared  with   those  of  1884  and  show   the 
percentage  of  gain  on  each  line  for  ten  years: 

Gain 

1894.  1884.      per  cent. 

Parishes 978  875     iij 

Families 43.959  35, 79^     22f 

Church-membership 46,413  31,709    46I 

Sunday-school  membership 58, 163  50,069     16^ 

Parish  property,  less  debt $8, 763,074  $6, 736,079     30^ 

Parish  contributions 1,224,851  853,490    43|- 

These  statistics  necessarily  relate  to  the  organized  parishes 
only,  and  take  no  account  of  families  residing  in  territory  in 
which  there  are  no  such  parishes,  or  of  the  great  number  of 
Universalists  who  in  their  neighborhood  attend  other  churches 
or  none.  Only  those  families  are  counted  who  attend,  more  or 
less  habitually,  upon  the  services  of  the  Universalist  ministry. 

The  permanent  funds  of  the  General  Convention  for  the 
year  1894  amounted  to  $255,524,  those  of  the  State  Conventions 
to  $391,946,  and  those  of  other  auxiliary  missionary  bodies  to 
$30,254;  making  a  total  of  $677,724.  These  are  funds  whose 
income  only  can  be  disbursed  and  cover  various  missionary  and 
philanthropic  objects. 

There  are  thirteen  educational  institutions  under  the  direc- 
tion and  maintenance  of  the  Universalist  Church,  as  follows; 
Tufts  College,  Medford,  Mass.  ;  the  Divinity  School  of  Tufts 
College;  St.  Lawrence  University,  Canton,  N.  Y.  ;    the  Canton 


752  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Theological  School ;  Lombard  University,  Galesburg,  111.  ;  the 

Ryder  Divinity  School,  Galesburg,  111.  ;    Buchtel  College,  Ak- 

Educational     ron,  Ohio;  Throop  Polytechnic,  Pasadena,  Cal, 

Work.  Clinton  Liberal   Institute,    Fort    Plain,    N.    Y, 

Green  Mountain  Perkins  Academy,  South  Woodstock,  Vt 
Dean  Academy,  Franklin,  Mass.  ;  Westbrook  Seminary,  Deer- 
ing.  Me.  These  colleges  and  schools  have  an  instructing 
force  of  some  200  professors  and  teachers,  and  students  number- 
ing some  1,600  or  1,700.  The  estimated  value  of  the  property 
of  these  various  institutions  amounts  to  over  $4,000,000.  The 
gifts  to  the  colleges  and  schools  during  the  exceptionally  trying 
year  1894  amounted  to  over  $78,000. 

The  publishing  interests  of  the  Universalist  Church  are 
largely  in  the  hands  of  a  corporation  known  as  the  Universalist 
Publishing  House,  whose  offices  are  in  Boston  and  Chicago. 
This  house  was  incorporated  in  1872  and  holds  all  its  property 
for  the  benefit  of  the  Universalist  Church.  Its  assets  amount 
to  nearly  $200,000.  It  publishes  and  owns  the  titles  and  copy- 
rights of  one  hundred  and  fifty  volumes  and  five  periodicals. 
Other  publications  in  private  hands  are  devoted  to  a  spread  of 
the  faith  and  the  encouragement  of  church  enterprises. 

The  young  people  of  the  Universalist  Church  have  shared 
in  the  general  awakening  which  has  swept  through  all  denomi- 
Young  People's  nations,   and  early  began  to  organize   on   lines 

Union.  similar  to  those  of  the  Christian  Endeavor  move- 
ment. In  1889,  at  Lynn,  Mass.,  an  organization  was  effected 
which  was  called  the  Young  People's  Christian  Union  of  the  Uni- 
versalist Church.  Its  membership  is  increasing,  and  its  efforts 
in  the  missionary  field  have  been  respectable  and  encouraging. 

The  women  of  the  church  maintain  in  many  States  a  sepa- 
rate organization  for  missionary  work,  by  means  of  which,  in 
cooperation  with  the  several  State  conventions,  they  accomplish 
very  large  and  helpful  results.  A  national  organization  was 
formed  in  1869,  called  the  Woman's  Centenary  Association, 
whose  aim  was  originally  to  aid  in  raising  the  Murray  Fund, 
which  commemorates  the  one-hundredth  anniversary  of  the 
preaching  of  John  Murray.  This  association  has  recently  been 
reorganized  as  a  missionary  society,  and  is  forming  auxiliary 
associations  in  all  the  States  not  otherwise  organized.  In  the 
year  1893  it  raised  and  expended  nearly  $5,000  for  missionary 
purposes.     It  has  supported  a  preaching-station  in  Scotland  for 


THE    UNIVERSALIST    CHURCH. 


753 


many  years,  and  in  many  ways  is  one  of  the  foremost  mission- 
ary forces  of  the  church. 

The  attitude  and  the  spirit  of  the  Universalist  Church  to- 
ward missions  has  been  very  widely  misunderstood  and  mis- 
.  Txr  j.jj  represented.  Practically  it  has  always  regarded 
its  own  work  as  a  missionary  effort,  in  its  en- 
deavor to  correct  what  it  has  held  to  be  error  in  the  common 
teaching  of  the  churches.  In  the  spread  of  its  own  faith  it  has 
exercised  all  the  virtues  and  the  energies  of  a  missionary  body. 
It  has  always  had  a  home  missionary  work  on  foot,  in  the  plant- 
ing of  new  churches  wherever  souls  were  drawn  to  the  truth  by 
its  ministry  and  were  willing  to  establish  themselves  for  wor- 
ship. Its  absence  from  the  foreign  mission-field  for  so  many 
years  was  not  so  much  from  a  lack  of  will  as  from  a  want  of 
means  to  aid  in  the  work  of  Christianizing  the  world.  Its 
recent  work,  in  establishing  a  healthy  and  energetic  mission  in 
Japan,  is  an  ample  answer  to  the  critics  who  have  misinterpreted 
its  delay  in  appearing  among  the  world-evangelizers  as  a  sign 
that  it  had  no  care  for  the  spiritual  regeneration  of  mankind. 
In  May,  1890,  three  missionaries  from  the  Universalist  Church 
in  America  settled  in  Tokyo,  Japan.  They  were  hospitably  re- 
ceived, and  have  wrought  a  work  full  of  promise  and  hope. 
Regular  services  are  now  held  in  5  places,  there  are  2  organized 
churches,  i  theological  school,  2  girls'  schools,  i  church  edifice, 
and  I  regularly  published  monthly  magazine  in  the  vernacular. 
Two  natives  have  been  received  into  the  ministry  and  are 
working  earnestly  for  the  faith.  Comparing  this  progress  with 
that  of  the  first  Protestant  missions  in  Japan,  these  results  are 
full  of  encouragement.  These  earlier  comers  wrought  five 
years  before  they  baptized  a  single  convert,  and  thirteen  years 
before  they  established  their  first  church  with  a  membership  of 
seven  men,  with  no  women  at  all.  In  less  than  five  years  this 
new  mission  numbers  a  total  of  70  church-members,  with  62  in 
its  Sunday-schools.  This  church  may  have  come  late  into  the 
field  of  foreign  missions,  but  it  has  come  to  stay. 

Perhaps  a  word  may  be  added  which  shall   describe   the 

specific  attitude  of  the  Universalist  Church  toward  the  various 

Attitude        schools  and  parties  of  the  church  most  familiar 

Toward  Other    in  our  time.     To  state  its  attitude  toward  these 

Bodies.  jg  to  give  as  satisfactory  a  statement  of  its  theo- 

logical and  religious  latitude  and  longitude  as  could  be  made. 
48 


754  THE    KINGDOM    OF    GOD    IN    AMERICA. 

Toward  the  Christian  church  then,  as  a  whole,  the  Univer- 
salist  Church  stands  persistently  loyal  and  true.  Tho  often 
cast  out  it  has  refused  to  go,  and  rejoices  in  believing  itself  a 
part  of  the  great  body  of  believers  in  the  Gospel  of  Jesus 
Christ.  Because  it  has  broken  with  orthodox  theology,  the 
traditional  interpretation  of  the  Gospel,  it  has  not  let  go  its 
hold  upon  that  Gospel  itself.  With  the  liberal  party  in  the 
evangelical  churches  it  is  broadly  and  deeply  sympathetic;  it 
approves  the  spirit  of  the  orthodox  liberals  while  it  deplores 
their  faint-hearted  logic.  There  is  probably  but  slender  differ- 
ence in  the  actual,  practical  religious  attitude  and  spirit  of 
Universalists  and  that  of  the  progressive  orthodox  Presby- 
terians, Congregationalists,  Baptists,  and  Episcopalians,  the 
conservative  Unitarians,  the  New  Churchmen  (Swedenbor- 
gians),  and  the  Liberal  Friends. 

The  Universalist  Church  is  in  sympathy  with  a  broad 
rationalism,  but  it  has  never  given  its  assent  either  to  the 
spirit  or  to  the  conclusions  of  that  radical  rationalism  which 
pushes  its  conclusions  to  a  practical  denial  of  the  very  essentials 
of  Christianity.  It  believes  in  a  rational  religion,  but  it  does 
not  identify  rationalism  with  the  conclusions  of  the  extreme 
rationalists  of  the  day.  With  the  scientific  spirit  of  the  times 
it  is  in  hearty  sympathy;  and  it  has  hailed  the  established  con- 
clusions of  the  scientific  philosophy  as  broadly  corroborative 
of  its  own  teachings.  In  the  application  of  these  principles  to 
the  Bible,  the  search  for  the  origin  and  the  real  character  of  its 
several  books,  the  Universalist  Church  sees  only  a  large  and 
more  scientific  application  of  the  very  method  by  which  it 
reached  its  own  faith.  It  is  therefore  on  the  friendliest  terms 
with  science  and  with  the  Higher  Criticism.  It  does  not 
believe  that  the  essentials  of  Christianity  are  to  be  impaired  by 
discovering  the  truth  about  either  the  universe  or  the  Bible, 
It  welcomes  the  new  light  everywhere  breaking  upon  the 
human  mind;  but  it  is  firmly  convinced  that  in  the  Gospel  of 
Jesus  it  has  a  revelation  of  God  not  to  be  shaken  or  superseded 
by  any  new  truth. 


T  1012  01083  7260 


Date  Due 


